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Collection of Puritan Literature. 

Division *-^ /v —- ^ _"7' - 
Section J g^v f / 
Num her 



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VT J^. 

SoJemne Occafions ; 


Several! Auditories, 


Hvmphrey Sydenham, Recloref 
Tofyngion in Somerset- 

D. Aug. Serm. Tempore. 
frlultafunt ordmTujleriorKffyScimovus gcrent'mm y fed 
mum eft osmimjlros tmplentij. 



Printed by I o H M Beaie, for Humphrey 
Robin fin^ and arc to be fold at the Signc of the 
I 1 Three Pigeons in p a u r. s Church-yard;. 

[ M. DC : I I 

I — ■ I I ■ I I ■ I I « — ■ ■ 





Lord Arch-Bifihop of Canterbury 

his Grace, Primateof all England, and 

Metropolitane^ and Chancelour of the 
Vniveriicy of Oxford. 

Most Reve rend, 

N matters of Bounty 
or Benefit received, 
He that [peaks thanks, 
commonly, Speaks 
all i The Divine not 
fb, His profeffion 
g^ ^g^^f^il requires afwell De 

votion j as Gratitude $ 
and what is onely Acknowledgement in others, 
(houldbc Prayer in him. Thefe have made 

A z way j 


cr/s , (,„.}:. i 

dixcrjs. S . 
lib. ck Btfi.z. 

The Eptftle 'Dedicatory* 

\m m» 

way for this Ambition of mine (for fb ic will 
beccnfur'd) infeeking your Graces Patro- 
nage j to which > by your former great Fa- 
vours and Incouragements $ I have met 
with adoubleftairej The one, inrayfirft 
admiffion to fpirituali preferment ; The 
other, in fetlingic, when it was difturb'dj 
Both thefe, here bound up by a thankful) 
and zealous obligation, in this Tender of 
I my poore Endeavours : which, though I 
feare, will (carce holdwaight mt\\c Scale 
of your ftrider Judgement ; yet, in that of 
your Chanty^ They may pafie,perhaps ; with 
a Graine or two, (as oftentimes light pecccs 
doe) and fo vindicate me from the impu- 
tation oft hat /o^ and lazje Ignorance ,which 
the very Spirit of Ignorance would put up- 
on me; where Vociferation is cried-upfor 
Tnduftrie ; and FaSlisn for HolweJJe ; and a 
hitter and unbndltdXeale for found knowledge. 
But notwithstanding the /^/#/ȣ of thofe 
muddie waters , Springs may runnecleare; 
and I doubt not, but Ai/;;<r fliall , if they 
finde a Current in youx (fr ace sTrotcttivn; 
with whom, though in the mod Criticall 
and envious Eye. All things are cleare and 

J * o 


The Eptjlfe Dedicatory. 

pure, without the leafl: taint or tindture of 
corr uptio n (like waters in their own Source 
and Fountainc,) yec the Waters of Wat ah 
have been roundabout you,and no doubt, 
but your Grace hach had a tafte (no Uflfe 
than others of that Hierarchy) of their Gall I 
of Bitter nejje. Witnes their dtri le Tragedies 
and impudent Jppeafes ; their late Currantos, j 
and Legends of lpfwicb,and fince(I know not 
by what poore Habcrdaiher of fmal wares) 
Their Looking glafje far Lordly Prelates ; la \ 
which they have not Co much wounded the 
panicular Honours of eminent and lear- 
ned men, as ftrueke through the fides of 
Religion itfelfe, inbkmifliingthe outward 
! face of the Church t notoncly by obtruding 
to her, her former Spots and M*&$ (as wha t 
Church was everyet without them ? ) bw t 
I over-fprcadingit with a kindeof Leprofie^ 
s And fo, infteed of being blache^likethe Tents 
of Kedar^ They would make her uglic, hkfi 
the Tent ofjCorab, thereby expofingh:r to 
the fcornefulleyes of her enemies abroad; 
and (if poffibly) of herowneSonnes at 
home. Now, if bold men dare thus play 
with the very Beard of Jar on } what will 

A ? thc y 

AftvS. i;. 

* ru r. ). 




Ezra?* £• 


The Epiftle Dedicat ory. 

they doe to the Shirts of hu Rayment ? If the 
goodiy Oake y and the Cedar be thus beaten on 
with their Tempefhjwhat (hall become of 
the (lender Fine Tree, and the poorc Shrub 
of the njalley i If Schifmaticall hands be 
catching at the Mytre and the Tfytcbet, how 
will they rend the contemptible Hood and 
Surplejje ? Certainely , if the mainc Pillars 
and Buttrejps ofthe Church be once fhaken, 
the weather-beaten Tiles and Rafters will be 
tumbling about their eares ; However, in 
defpight of the envious ^afiltske^ this poyfon 
of the /ffpe, and Gall of the wiper, the ffeares 
and arrows and fbarpe Swords of thefe^iy 
Libellers ( O blelfed for ever be the God of 
Heaven ; 2nd under him, here His God of 
^eartb, a m oft G ratio usiV^wjw!) Ezra 
is in high Favour, and The King hath grant \ 
edhim alibis reqnefls according to the band of the 
Lord bis God upon him : Sothat,your Grace 
i s ftill above danger, and flhot-free of their 
Tower , though not of their gnvie; whichj 
nodoubtj is curfi enough, but that forborne* 
arefrort • and if they were not, I might ap 
pofitely enough bring home. That to your 
fatherly Care of the Churchy here (a word 


The Epiftle Dedicatory. 

onely or two exchange j which in the like 
cafe, S. /mw did to the learned Biflbop of 
Hippo, the great Repairer of the primitive 
Faith j In oibe celebraris£a7ionici>Te£ondi- 
torem antique rurjum Vidci <venerantur j & 
quodftgmtm majorU tflg&rte, omnesSchi/wa- 
tici detcfiantur ; & Tuos, pari perfequuntur 
odio 5 ut quosGladtinequeunt | <uoto inter fi- 

Pardon thisDigreflion, moft Reverend 
Father .Ob(curemen : may > withoLitofTence > 
deplore the miferics they cannot tedrcflej 
Thofe that are more eminent , may doe 
both. A Genera/I Harmony, afwell in Do- 
flrine, as in D if up line is yet wanting in 
the publike prafficeof our Church, though 
not in the Principles thereof} which is the 
maine Anvile moft of my Sermons ham* 
meron; where, though you (hall meetc, 
belike, with much duft and rubbifb, yet there 
is a way begunne to a richer Myne, which 
more elaborate and higher wits may dig 
after, if they pleafe. And as in publike 
Vineyards,thcrc are tarn Vv&fluim Labru/ca % 
here a wilde Grape, there a Greene one ; y on - 
deraThird, in its fuUblouh> more ripened 


Epift. S7.D. 
Aug. cnc.i fir 

7 he Spijlle Vedic/itorj. 

for your Palate ; So it is in this mixture of 
my labour^ according to the difpofition 
of their kverall Dedications j where, 
though every peece may findc an \ncourager ? 
None a V ndicator juftly, but in a religious 
and learned Metropolitan, to whole Graci- 
ous bands are in all obedience ofFered,Tfee& I 
and all the Powers of 

Your Graces moft obliged 

Honourer 3 and 


Htm. Sydenham. 




A Vindication of the moderneHarmo 

ny and Ornaments in our Churches. 


The Mnrmurtngs of their dif contented 



Occafionally preached at the Dedication of an 

O ft g A n lately fet up at Bruten 
in SommerUt. 

(? By Humphrey Sydenham^. 

Psal. 150. v,4 5 5. 
Liud&u Damnum in Chorda & QrgAnojAUcl*!e cum in Cyw- 

bdis lubit Attempt . 



Printed by I o H n #£ A fc E, for- Humphrey 
Robin fen^ at the Slgne of the Three Pigeons 
/ in Pauls Church-yard. 1557. 

£efe At*. A <&&&$$ C 



Friend , J ohn Coventry, 

Efquire, Sonne to chc Kight Honorable 

T h o m s s 3 L otcI Coventry, Baron 

of Aksbvciiih) And Lord Keeper of 

the Great Seale of 



S&'xi Pre fume a muficall Dilcour Cc 

can neither bee improper , nor 
unfeajonable fcr htm , that 
haAo fo much harmonv ih 
himfelfe , that holds juch a 
confo nancy vpitb the practice of tie Church 
he lives in. tAnd this is both your happlncfle 
ana your ay tne» Too many there are which im- 
p/oy their \\ iz and greatnefle a contrary rray, 
and ae tight altogether in the jarring of the 
fcxnv^as if there w:re no Melody but in Dif- 
cords j but lucb are mrt within your finger- 

a z ing; 


H » ' » ll J ■ ■ * I 


The Epiftle Dedicaccry. 

ing ; nor t mdeed,your fancie ; {nming that a 
Song of Sion 9 isaScngefPe^(.c j and he that 
keepes net time m the Hofannah beloTp^ 
fiall hardl) fing his part m the Hallelujah 
dove. I c-Jtildwbi/per fowethmg in your eare, 

rt a fir anger 9 1 may be thought 
: m/ore 1 will ft Itt abroad, rrbere 
tohe a Utile blunt, ana ihtrefcre 

fl 1 

ft tt flatter. Jcu have befidesyar accurate 
\Jf i both m DiVjnity ami Arts, a my 

ihtm % an humble and courteous 
affability, by vihichyou hsrpe given fo much in- 
Hragemcnt to theft more canonical!} devoted 'in 
onmoniyceipi/ed) Tribe y that you have 
n tributary 9 and 'captive $ fa that 
they equally fiudy their orvne thankefulnefle, 
and your honour; to tvhicb ifthefepoore fcrth- 
Itngs of mine may give either luftre or advance- 
ment , (you having beene formerly pleafedto 
afford ibem not only the charity of your fair e b< 
nion i /^//^approbation a/fo) 1 have dove I 
■metbwg to glor) in ; aisetamihgfttbeTtoop- 
j/ your other Honoureis and Admirers, /halt 
rfift >u the mfi humble t jo 

The moft Faithful!, I 

m _ , Hv.m. Sydenham. 

I I 




PSAL. 5?. l6. 

I will fing of thy 'Vomer - yea 3 1 xtill, 
fing aloud of thy z5\dercy, in the 
morning, becanje thou hafl been my 
defence and my reftige in the day 
of my trouble . 

fe ra-iSbP Qa^^-^g He Text, though butaverfe 3 

is a complcat Pfalme,having 
in it all the properties of a 
fpiritnall Song; where wee 
may finde the Parts, the 
Grand, the Dei ant, the A*- 
thvur or Stttcr of 'it,ihe7/«r 

v»htntvPd4[iing>zn& the Ouaficn ofthifirigin?. 

B 1 The 


-I he well-tuned fymbalL 

i The Parts W , in two words 5 P*t&ttr&n& 
MJftm*r4w) Tower ai.d McrCj ^ and thefe voie'd 
aloft, in a (acred and purer ilraine, fitter for a 
Quire of AngtL than of min* y and that in double 
Tm^ Tita pUfitui, &u&7Uii mif ' )iiof ' dta i Thy Power, 
and Thy oaercy -, Thine,the God of men and An- 
gel S5 the God ofall Powerand Mercie. 

2 The ground likewifc in two words, a^«^u 

rium and Refugiu m, Defence and Refuge -, but thefe 
Dijuh'd lower, in a double- Meum^ Ad) n t $ ¥inw mi 

\hm ,Meuw 3 AT e y an d A d teD o m ine-, thisAfjfha- 
' ving Reference to, and Dependance from Thee; 

Thee, the God of Defence and Refuge : And 

therefore my Defence, becaufeof thy Fewer $ and 

my Refuge, becaufe of thy tjMercj. 

I TheDefcant, likewife, in two words, -6Vw- 

iixbe and Sx&lwfo) I willfing^ and / willfing aloud $ 

Hereisfingingonelyof Gods/^nw ; but there is 
finging aleudofhisUWercy ± as if his Mercy were 
moreexaltable than his Power, and That reach'd 
the very Heavetis ; This, unto the Clouds. 

4 The Authour or Setter of it -, here fingly 
exprefled (not like the refty ina naked Ego, but 
an Eg* with a double Office and Appellation ; I, 
a King and a Prophet, and not barely fo; but I 
David y z Singer too, the fweeteft Singer in Ifrael: 
I will fing of thy Power \ and 1 will ftng aloud of thy 
CMercy . 

5 XhzTime when 'twas fling ; not Wfpt t t, o r 
' P&fl- Meridi em. (as the cuftome of fomc Churches 
were, and are,) no AftcrnoencoxEvcning-dntkeme, 


The wtUtunea iymbali. 


when fpirics are dull, and devotions (leepie, and 
voyces flatted ; but m Miitutinu m^n the morning, 
when his Thoughts are brufh'd and fwept, the 
pipes, formerly obftru&ed, cleane ; the Bellowes 
of his Zeale filYd full with the breath of Gods Spi- 
rit 5 Th e n come s he w tih- his Cgyitn b v, a n d his & *- 
\jduhn+ then can he beft fingofGods Pctver, then 
ling loudeftof his Mercy. 

6 Laftly, theoccafion of the Singing, open'd 
J here in the Adverbc, §&&> Becaufe ; and this gm* 
being the occafion, looks narrowly to the Ground 
of the Song, t o Ad)ntoriim and Rejuginm , to God 
his Defence and his Refuge ; and becaufe he was 
fo, and in the day of his Trouble too, therefore he 
weuld fing of his Power, and fing aloud of his Met- 
ric: Nay, he will fingofhisjtff;ry for ever; With 
his month willhee make knowne his faithfulneffe to all 
generations^ for his Mercy (halt he built uf for ever, 
and his faithfulneffe eflatlifht in the very Heavens : So 
he profefles in his 89 . Pfalme 3 1 . and 2 , verfes. 

Thus, I havefhcwedyouaModellofmyDif- 
courfe,whcre I fliall not dwell punctually on each 
limbe and parccllof it, the time will not give 
way ; no, not to touch on fome : And feeing wee 
cannot well funder the Defcant from the Song, or 
either , from him that fings it, let's joyne all three 
together, andfo begin, and fo end 5 1 will fing, and 
I mill fing aloud. 


Is then moft happy with the affaires of 
GoJs people, when Kings ate not onely 
"Patrons of the Church , bur ornaments , 

B 2 r 'Kh 


V> LO. 

Clem. Alex an> 
pad. hb-l- 

€4P, *s 

Ifaill* ^. 


be well tuned [ymbalL 

fuch ascan no lcflc^ef^«//^VRcligion,thaD^<^i^€ 
it. And tWs Dwid did in a double way, of Ma- 
jeftie acknowledge, being the -prim* piece in all 
//,^c/ 5 for Harmony and Eloquence, exquifitely 
endowed with rbe perfections both of FteTrj and 
Mrtjicke y Infomuch, that Tome of the Fritters ci- 
ther to cry downe the vsunts of Heathen* in their 
rarities that way, or elfc to rivall him with the 
fertile and richer Wits or their Times, have becne 
pleafed to ftiie him S*miftdernvfhrr#imx^ 
.^^fr*^^ let me adde the Divine 

7rp6e#fi and dmfbUn^ one that made Woods, and 
,eafts 5 and Mountaines - y brntifih, ftony, and 
blocki(h difpofitions to dance after his Harpc $ 
andfometimestofingwithit in a h*n4*rfTTEtfri 
2u&4f$LmMU^ ip fi At bores f ififiLJumtnt* , Praifetfn 
Lordyc Mounufoes and little Hills ^Trccs, anddlCt- 
ddrs^eaflTimdallCattell, P/a/. 148. Herein per- 
fonating Chrift himfelfe, who was th at Pirmiw 
\ m^duurfz^ ^e i }itn^ \ ^Ux i \ndrin^ -^^\\\\u) tile 
Spm#trll-&£fn*iz pimi i U ti $m&U4 ' agPt#£ Aniw a In- 
YtHttxUu^ The holy Inchanterof the ikke mottle, 
whofirft transform'd Bcafts intornen 5 reduc'd Sa- 
vagencs and Barbarifme into civiHtie : jQm-f*w^ 
ujJU&ntfyjttl ma^ueUnt rmff ^ , Ftlltewui Xulfu , ad 
4imer\td tt m^-rbftenes uhfn-^rit^fi^it.^ntiN/tin > cvvva- 
vk: Owelty, Crafr 5 Obfca:nkie(HicrogIyphi- 
cally fhadowed under Lyons, Foxes, Swine) he 
mandated to nicckne{Te,innocencie,temperance, 
cau fing the Wolfe to dwell with the Lambc^and 
-he Leopard to lye downe with the Kid, and the 
young Lyon and the Fatling together, andalit- 


Toe ivtl-twtca iCymbat: '. 

tie childe leading them, ifu.ii 6. And although 
there be no Ana betweenc Truth arid Fidh- 
inrefpeftof "Jubilance, let us make it Up in re- 
fped cf circumftatice : They* by their dexterity • 
iu Muficke, and cunning on the Harpe, redeem'd • 
fome of theirs from the Gates of Hell * o;;r Pro- 
phet, though by fas heavenly touch and warble, 
that way catis'd not the Redemption of any from 
below ; yet on his ren-fhinged Inftnimcnr, hce 
lung fwcet'y the Rcfurre&ion ; Ft*f-~fc^4iB£ 

(fontj-crrft Dt t iMcwdv Pfoitcthab jnfu i *>t x v i;iit As l " •'- 

But lets us not fo refemble fmail things to grear, 
that wee fhould dare compare thole Poeticke ; 
Rhapfodicsw^th his facred Harmony, their fen- 
fuall Elegies and Madrigals with his diviner 
Sonnets : &fw&+ l t i tw - free it ltw p tpijm^ 'Tis true, 
his verfesconfifted of number and feet as well as 
theirs, and he was as critical! in rheir OhfervatL 
on as thedainticft Lyrick or Heroicke^yet there : 
was a vaft difparitie, both for fublimity of mat- 
ter and el egai cieof cxprciTion j Inforouch, that 
Av.».'M^t M ji. < .7 7i ^ the great adorer of Humane Eh» 
•]utr.ce ( and one whofe very foule was charm'J 
with their prophaner Sonnets) was infore'd at \ 
length to his Bjffrhrrimiw^m^^af^^-ifjje. The 
TkrAcian Har e,and the Mercutitn Pipe^and the 
TicbdnLutc, wcrcbutbarfh and grating, when 
the Jewifh Pfalterycamc in place ; One touch 
of the fonne of irffe ) one warble of the Singer of' 
of lfrAtl y was more melodious than all their Fabn. i 

lous ' 

n. Alex an. • r.~ 

T>. Aug- Lp. 


Thtvee //- tuned Cym bail. 

— — — — ■ ■ * 1 ' 

lous incantations, their Sjrcnicall fi&ions, which 

of plaufible hoarfenefTe, in refpedi of thofe fwcet 
murmures of that heavenly Turtle. An Iliad of 
Hmtr^ or an Ode of Pindar w, or a Song of ^ina- 
creon, or a Scene of csfrij} op banes , have not the 
juyce, and blood, and fpirits, and marrow . the 
acuteneffe, elegance, vigor, majefty, that one of 
his facred Ditties are ballac'd and fraught with- 
all: And God forbid that thofe Vt ntaf* »ag\£ % and 

$uU lirgfHM) (as Saint AugtftiM ftiies them to his 
Memorial) their garnifhed and beautifull lyes, 
their windy trifles, their vaine-glorious errours, 
their elaborate kick-fhawes ; their ingenious 
nothings fhould (land up in competition with one 
Micbtamoi Davids his Jewell, his golden Song, 
farre above their buskind raptures, their garifli 
Phantafmes, their fplendid vanities; the Page- 
ants and Land-skips (if I may fo terme them,) of 
prophaner wits : And yet there have been fome 
Hereticks of old, 6m^^h^m&7^rv^fafUus y which 
have reje&ed the Pfalmes as prophane Sonnets, 
the births of humane fancic and invention, with- 
011 1 any influence or afpiration of the holy Ghoft, 
whereas the very Spirit of God, our Saviour him- 
felfe, and the Uni-vocall Confcntof all. the Apo- 
ftles ( nny the hallowed Quire of Heaven and 
earth, ofSaints and Angels)have acknowledged j 
that God (pake by the mouth of his fervant Da- 
vid., that he was the fwcet Pfalmift oflfrael, that 
his W ord was in his tongue, he in Spirit calling 


' - 

The Tpeil- tuned Cymbatt. 

him Chnfi the Lord^ jVjf.22.43. Notwirhftan- 
ding, he that hath a little traverfed Primitive He- 
cords, fhall meet with one Pau/us Smofetanus, a 
branded Hereticke, and many other vvayci infa- 
mous, who in open affemblics, inveighed agajnft 
Expofitors of Holy Story 5 Pfalmes fiiog to the 
Honour of our Lord Jcfus hee caus'd to becex- 
pung'd and raz'd out from the Church, acconn- i 
ting them but thcwork-manfhipof noveltie, the 
1 forgeries of fome Hcotcricks and Vpjlarts in the 
Church 5 Inftcad whereof, in the body of the 
Temple, upon the high Feaft of Barter, he fubor- 
ned cetaine women (nickering and unftablc crea- 
tures, whom he had moulded to his owne purpo- 
ics) tofing loud Sonnets of his praife. Though 
fome favourers of the Heretick have been pleas'd 
toblaunch a littlcthe foulnefle of his pra<5Hfe,and 
would not have it thought adifparagement of 
the Pfalmes oi David, but of the Hymnesand 
holy Songs, which Clmflians in a religious vow 
and zealous endeavour made afterwards in the 
honour of Chrift, and the commemoration of his 
Name. But were they religious Songs or Pfalmes ; 
that had bcencthus facrilegioufly debarr'd the 
inheritance of the Church; I (land not curioufly 
todifcufTe,lam furethe cuftoroe was abomina- 
b!e 5 to chant their loud Fanegericks there, where 
onely fhould be fung Hofmnahs to the Lord . For 
as Templcsxverc fir ft ded: cared to the glory cf&d, 
fo they were (till continued to the worfhip of his ; 
Name; of his Name onely - 3 except whe T eS/^>:r. | 
fiition had interposed, Ignorance or Hcrejie taken 


16.& 3 

i.^-j a. 

STfa mil-tuned CymbalL 

foot ; and fo /tfoftates zndldols^ nay Dcvlis them 
Pelves h^vc (omctimes ihar'd in that worfhip 
which was peculiat co the Lord of Hoftes. Or 
elfe, perchance, the purblind zeale,or d:vout er- 
roursoi others, who have erected their gloiious 
Pyr amides to the memory {* and it were well, only 
to the memory^ to the Adoration of fomc Saint 
or Martyr, which in their primitive institution 
were proper oncly to the God of both. 

And for this, Gods better Reverence and Ma- 
jeftie in his Service, the Churches of old have 
generally mix'd P Palmes with their Devotions, 
and Melody,with their Pfalmes ; Melody as well 
of ' Irifir umint as oiVcycc ; which, as it hath beene 
a gray-hair* dcuftome of mod rimes and places* 
(bn:t focbfolete, now,orfuper-anniured 5 that 
it fhould beburied wholly with that Lav o{Cerc 
mimes • for befides the countenance andauthori- 
tie which it found in the firft ordinance, it hath 
been the practice of Godsbeft fervants, in moft 
ages of the Church,nay in moft ages ot the world, 
except that firft age of Sacrifices , when we read of 

no pub! ik'eService,biuby^/W4ft/?s°f no Church 
bur the Tents of Patriarchs ; no preaching of the 
Word.burby Dreamt oiVjflon ; when Akarswore 
rhetongucot' Religion, and devotions were caft 
up by }nctnfe\ and net by Voice. But not long af- 
ter them, when there wasnotyeta7V>^/cbui!r, 
but an A> lonely (amyfticall porch or entrance 
to that Temple to come) we finde a Rcprefentttive 
Catk-Jnilt amongd the lemes Swpv* men^ and 
P[almc$) and lnjlruwcnts of iMuficke, and all the 


¥ heToelUtuned lymball m 

Complements of a lull Quire, 'lis true, in the' 
firii rearing and forming of the A>ke, wee readc 
oncly ofpnefls and Lrvties>whh their attendance 
and charge 3 of no Songs or Initrumcnts either 
prcpaf d yet, or enjoyn d, onely two Trumpets of 
Silver made byiMtfetat the command ot God 5 
and thciethelfraelitesufed, not mecrelyforthe 
calling of Affemblics^nd journyingof the Cantp^ 
and the Alarums for Warre^ut in folemne daies 
and times of cladne/fe, the Sonnesof-^wwere 
to blow them over their Burnt offerings> and the 
Sacrifices of oheir Peace-offerings (as ifon fpeciall 
Feflivals and times of joy , God could not bee 
prais'd fuflticicntly without this louder Harmo- 
ny) and therefore the Text fayes, // was to them 
for Atnemoriallbeforc God^lS^ . But after- 
wards the ifraelttes fetting forward in their jour- 
ney, when the zArkc was to remove from the 
MountaineoftheLord, wee findeakindeof Te 
Deum laudamus amongft the people, Mofts begin- 
ning a Magnificat to the Lord, Rife np Lord^let thine 
enemies befcattcred,and let them that hate thee flee be- 
fore thee. And this S^t^e-J^omine , is by David 
afterwards ffpeakingofthe removing of the Arke) 
voie'd into a GvnHt t *&v,rim ^ Sing unto the Lord, 
ftngpraifes unto his Name, extollhim that ridcth upon 
the Heavens by his Ntme] a H, W re Joyce before htm^ 
Pf«L 68.4. After this, I ieade no more of the 
Arke of God, Without fome kindc of Muficke, 
whether in times of peace or warre^f triumph ,or 
overthn>w.exccptoncc when the phihjlwestothe 
difgraceof Ifrael led it captive, and brought it 

C from 




i be well, tuned f^ynbail. 

from Even- unto Ajhcol , where rh uigh ir 
lolt a while its former melody, it round a kind of 
obfervance from the Pagans themfelves, who put 
it in the houfe of their God^nd becaufe it fhould 
not bee lor g there without reverence 3 Dagon 
himfelfe falls on his face to worfhipit, as if hee 
had blufh'dj that mettall, and wood, and ftones 
(the fubilancc belike of that falfeGodJ (hould 
acknowledge a true Divinity, where Barbarifme 
and Infidelity would not. But (itfeemes) God 
was not well pleas'd with this kind of worfhip, 
but inftcadofablcflingjfendsadifeafejtheJ^ra- 
>ods drive the Arke of God from ^ijld$dto (jath^ 
from Cath to Ekron^ from Ekrin to Bethjhe^efh^ 
from thence to Kyrhth-harim , where after fome 
time of lamentation, David fetching ikagaine 
to ziov, prepares all manner of Inftruments for 
the removall, and the whofe houfe ofljrael play 
before it \vhb.Harpts,andPfalterieS)&ndTimbrtls, 
and Cornets ) and Cymbalist Sam. 6 + 5. And after 
the Arke had reft, there being a place prepar'd, 
and a Tent pitched lor ir in the Citie of />/**//</, 
thechiefe of the Ltvites and their brethren, were 
appointed to be their Singers with Inftrumcnts 
ofMufick, founding, by lifiingup tbeir veyctmtb 
ioy^ I Chren. 1 5 • w. 1 . 1 6. 

And becaufe this facred melody might not 
breed confufion in publike fervices , fpeciall men 
are culi d out by David for fpeciall Inftruments, 
others for Songs , for the better raifing up of 
mens hearts, and fweetning their affcdlions to- 
wards God 5 Elccz,er and hbopfbat the Priefts 


• A 

T hevell'tunea Ijmball^ 


were appointed to founcpwith Trumpets conti- 
nually ; //?W4;* and EthAn with Cymbals oi braffe, 
Zacbdn a and Ma*// ah with Pfaltericson A/amvtb, 
(jHattAtbia and iAhzama with Harps on the she- 
mintth to excell, cbendidh chiefe of the Levites 
was for Song; for Song as well to inftrudl: others, 
as to fing himfelfc, fo fayes the Text, Hcc in~ 
jlrutted About the Song^becAuJe he \v4s ikilfull \ I Chro. 
15. Infomuch , that though our Prophet here 
ferioufly profeft, that he himfclfe would fing^ 
andjivg dloud, yet we understand it forthemoft 
part rather of his fen , than of his Voyce $ for 
though the greater bulkeof Pfalmes was com- 
posed by David, yet (as Saint K^fugujiine ob 
fervesj hee fung onely nineinhisownepcrfon, 

fHtptwHm$ \\z reft were fung, or at Ieaft comman - 
ded to be fung by one of thofe foure chiefe Mu- 
(Icions Specified in the infeription fronted to each 
Pfalme; and thefe were men, $firiu*-fatft+fmn- 
W*f*(fayes the Father,) whom the holy Ghoft had 
purified and aptedforafacred modulation, and 
hec that had the greateft meafureof the Spirit 
for the prefenr, he for the moft part/*/jg, and not 
onely fung, but fomctimcsprApiefieJ, propheficd 
with internments too(forfowereade) Afrpb^ E- 
thayi and leduthun were to prophefie with Htrpts^ 
PfAltenes and Cymbdls^ and this cuftome was 
continued until! thedayesof $alemoH> 1 Cbron. 
6. 32. 

Neither did it ceafe in the beginning of this 
wife Kings Rcignc, but we hcarc an Eccho and 

C 2 refoun- 


Afapb, Emm, 
Ethan, ledu- 
thun. ID -Aug. 





1 ht weti-tutud (ymbal/. 

refunding of it> at the Dedication of his glori- 
ous Temple, where we have a touch againe of this 
melodious Hierarchy : , Fricjls , Livites, Neikynims\ 
I Singer^Trun. peters ^ the Z*t#Aw with their Sonnes 
and brethren (which were Singers) being array- 
ed in white linncn, and having Cyaba/fs, and pfal- 
ter'tes^vA lUrpcs, flood at the Eaflendef the Altar , 
and with one hundred and twentie Pricjls foun- 
ding with Trumpets, and the Trumpeters and 
Singers were as one, to make one found to bee 
heard in prat fir gthe LordGoi, 2 Chrofi^Ai. 

And this manner of Juoilarion and magnify- 
ing of God aloft, continued (onely thctimeaf 
C.Apiivitic excepted J till the expiration of the 
La\V) and though in the firft feeding of the Gef- 
pcll} it feeme fweptcleane away with thofe Cere- 
menies oUfrael (wee having no mention by the E- 
vangclifts, either of vocallox bfirumentAll melo- 
die, except in a folitary Quire, by a Song of Sime- 
on ^ or suMagxifictt of fjiuiy, or a tenedUhs ofza- 
chariot) yetfomcof the FAffaswiUttUm, that 
in the Ictvifl) Synagogue, even in the times of 
Chrift, there was a kinde of D iapfi/wj, a leaping 
into Dances 5 which though feme jeering oui- 
cbah may account to be little IefTe thsatmimffaff 
< r ridiculous^ yet nodoubt religious enou^h^ if fin- 
cercly done>. as we may fee by the holy pra<3ices 
of David and CMyrum , and ma:,y thoufands 

Tis true, in thedawneand rifing of the Primi- 
tive Church, we read of SpirituallSgngs^ Hyrxncs> 
and Pjalmcs ; but thefe(it kernes) fpden only, not 

1 **m* ■ii n i-^*-« 


The Xfdi'tuned Cymbaii. 


-*■ "-'»-• 

\fwfgi or if there were finging then, no (ingir.g 
aloud. No/Vr/Wy fo proper then, as ofthc heart 
and furely thcn,and now,that is the bell private 
Melody) Speaking to yourfdvts ("faith Saint Paul) 
And waking melody in your hearts to (he Lcrd^ I'fbif 5» 
19. And this was the loudefl melody the v.hurch 
could or durft make awhile,being yet but a hand 
full of Apoftlcs, with their PrefeUtes or Catechu? 
mtm^ and thefc for the moft part under \ be i\vo:l j 
of perfeCLitioi> too ; but not long nf[cr 3 thiscu- '•• 
ilomtof jinging aloud began againe to revive in | 
the Church, inthedaves of * Imaisus (that tejral i 
r#J( that trode fo neere on the heeles of the A po- 
(ties, the Difcipleof/^, and fccond,oras fome 
would have it> third Bifhop after Saint Peter in 
the Church efAwiocb, martyred in the time o£| 
Tt#m neere 100. ycercs after ChriftJ chough 
*fome, who labour not onely todefac-c, but to 
cry downe*^i*//<j7/i/7 this way, derive the fftitgrte 
a little lower from the times of ' Co-iflantius ri 
Emperour 25 5.yeeresafcer, when this iolcm:. 
cuiiome bloom'd againe by the zealous en.den- ; 
vours of flwM* and$re\ men that-uont-v 
propugn'd the Apofto! ike Faith, againfl the Y:L 
«hopof the UmeSce, L^n:in$ tire ArrUn • nay, 
lower yet 2].ycc-:esaftertothetimcsoi D.rr..:(;ts j 
in the R«ignc oWaUntiniAn^ by Chronologicall 
computation 378. yeercs after Chriit, though lc 
be evident, that this cuftome was on fpOe lottg 
before in the ore eke Church : And fcr prcn 
hereof, a learned* Antiquary quotes both the Au- 
thority and Praclicc of S.Bafi/, who firft brought 

C 3 h 

* Eukb-l. 3. 
c. 31. 


I 20. 

T-Cih.z. , 


Oh . . 1 

.. :: 1 

*ldcipad 1 
67 « 


Sa>/ft- BijlL 
Ep 6 h 

Lib. i.Eech 
pol. feft-$9. 



The mil-tuned Cymball. 

it into Cafarca^ where hee was Bifhop, and after- 
wards bequarrelTd by Sabtllius the Hercticke, 
and Marcetfvs y who tookeoccafion to exafperate 
the Churchei againft him, asbeing the Authour 
of Innovation, heallcdgeth the examples of ma- 
ny Churches in this kinde, thofe of *><%y/f , Ljbia l 
Thebe^ PafeJltna,Tbaral>tans , Phemcians, Syrians , 
MejopotamiartS} &c. And after a voluminous quo* 
tationofTcxt and Fathers, the unparalelP-d//**- 
ker ( for I muft name him, and I mull: name him 
fo) concludes,whofoever were the Author,what- 
focver the time ^whence foever the example of be- 
ginning this cuftome in the Church of Chrift, 
the pra&icewas notleffc ancient th&ndtVMt, nor 
devout than warrantable, having had acquain- 
tance with the world fince the fir ft times of the 
Gojfel ab©ve twelve hundred yeeres, even by the 
content and account of thofe who have fifted the 
Antiquitie and manner of it to the Brannc, not 
fo much to know as to deprave $ and yet at laft are 
infore'd tacitely to a tent, that all Chriftian 
Churches have recciv'd it, moft approved Can- 
cels and Lawes ratified it, the beft and wifeftof 
Gods Governors applauded it • and therforc not 
only without blemifh or inconvenience, but with 
fome addition of luftre & majefty to Gods fervice 
as having power to elevate our devotions more 
fwiftly towards Heaven ; to deprefTc and tram 
pie under foot (for the preientj all extravagant 
&r corrupter thoughts,rowzing & relieving thofe 
fpirits which are drooping, and even languifhing 
in a folitary andfullcn, and (oftentimes) a de 


Toe ifcelutuned Qymbatt. 

(pairing heavmefle ; nay, the \cry Hammer th:ic 
bruizes and beats into Devotion tho(c difpofitiens 
which will not be otherwile fupplcd and made 
tender , but by the power and vertue of thoi'e 
founds which can firftravifhtheaffe&ions, and 
then dilTolve the heart. 

And yet there are feme cares fo nice and curi- 
ous ( I know not whether through weakeneffe or 
affedation) to which this Harmem in the Church 
is no more paffablc than a Saw or a Harrow, 
which in fteadofftroaking, dragg's and tortures 
them. Davids Cahtabois generally current, but ' 
his Exdtubo pafTes for Apochrypbatl ; Singing in 
private families, or congregations, have a talte, 
queftionlelTe of Geneva ± bwt finging aloud 1 xz\i- 
fhes too much of the Rowifh Synagogue ; and 
though perhaps it doe, yet there can be no plea 
here for thofe> who obtruding to us the ufeof 
Inftruments by Pagans in honour of their Idols > y 
or the modtrne pra&ice of fome places, where Re- 
ligion lyes a little fluttilh and undrefs'd, that 
therefore they are not warrantable, or at beft but 
offenfivc in a reformed Church 3 for immediately 
upoiithercigncofo^^i^, that idolatrous King, 
who made a mo! ten image for Baalim, and burnt 
incenfe in the Valley of the S-onncsofHwxoa, 
where thofelowder Inftruments were in u(e for 
drowning the cryes of little children whom they 
barbaroufly fore'd through theircruell fires,, to 
the worfhip of their God Moloch, thegood King 
He^ekuh^ labouring to reftore Religion to its pri- 
mitive Inftre as it fliin'd in thedayesof our Pro- 



jTZc mlLtumd CymbalL 

i Clrt'19- 1 


phct (and then qucftionlefTe it fhin'd without 
Idolatry! with the Rulers of ifrael, goeth to the 
houfe of the Lord,. and in a folemne Sacrifice fees 
there the Priefcs and the Levius with Cy^balls^ 
Pfali eriis, and Harpes,av.d this upon no particular 
or private fancieofhisowne, but the Line and 
Rule of his uncorrufted 'predecejjir > David; io fayes 
the Text, ^According to the command of David, 2 
Chrcn.2 ?. And not oriely fojjut (that Kings may 
be knowneto rule as wellby fpeciall revelation, 
as by prescription, or their owne will ) by the af- 
fent qfrhe Lord too, his principall Agents, Gad 
the Kings Seer, and Nathan the Prophet, in the 15. 
verfe of the fame chapter \ and after this 3 when 
MdVdffeh his fonne revolted from the fincerity of 
his Fatherland followed the abominations of the 
Heathen, whom God had caft: out before Ifracl^ 
building againe the htghpUcesihzt his Father had 
broken downe, making Groves and ere&ing Al- 
tars for all the Hofte of Heaven (when no doubt 
all the pompe and raritie of xMuficke was in Te- 
qucft both toallureandbefot the people) the im- 
mediate 5ucceflTor after Ammon (the fonne of his 
I Idolatry and witch-craft) the good loftab 9 when 
; hec had demolished thofe 'Saalitijb Altars, cut 
downe the Graves and carved images , and their 
; molten Gods, cinder' d and brayed into dull, repai- 
• ring againe the houfe of the Lord his God, calls for 
i the Sonnes of Afcrariand Zahar'ub and Mefhnllam^ 
arid others of the Levitcs that could s'- ill of the 
hijlrumchtsof Mnfitke^ and the Stngtrs, the Souths 
ofsAfa^hxvcrein their f lace ^ aecordtngtjthc commm- 



T 'hexpelUtuned Cymbal I, 

] 7 

dement of DaTJid^vnd Neman ^and ledutbun, the Kit**; 
Sccr y 2 thron.^y. 15. 

However., there are amongft us fome and- liar 
monicallfnarlers, whichefteeme thofc bellowing* 
in the Church ffor fo they have bruitifhlyi hras'd 
there) no better than a windic devotion, as if it 
cool'd the fervor of their zealc, damp'd the mo, 
tions of the Spirit, clogg'dthewhecles of their 
firy Chariot mounting towards Heaven, choak'd 
the livelihood and quickneffcofth ^fe raptures, 
whichonafudden they ejaculate ; when, if they 
would but wipe off a little thofc wilful! fcales 
which hang upon their eyes, thcycou'dnotbut 
fee the admirable vermes and effedis which me- 
lody hath wrought even in that part of man which 
is moft facred ^ Infomuch, that both Phdofophers 
and Divine* have j.imp'd in one fancie, that the 
Sculchnot oncly nitur'Hy harmonically butHarm^ 
nyitfelfe. And indeed, the whole courfe of na- 
ture is but a Harmony 5 the order of fuperieur and 
infericur things, a melodious Confort; Heaven 
and Farth, the great Diapnfon; both Churches, a 
double Quire oftfofannabs and Halleluiahs , Mag- 
nus Divinx Mayfiatis frtco, tnundwcjt^ faith the 
loftie T^azianzene ^ the world is the great Trum- 
peter of Divine Glory, Suave unticum, as Saint 
Bernardhath it, a ftvect Song ; or clfe Carmen p hI- 
cbcrrifnttm fas S. Auguftine will) a golden Verfe \ 
as if in Art and Conjcnt both, itrelembledbotha 
Verfe and a Song.Now Carmen in moft languages 
is nothing elft but Utu\ and therefore that />/}/- 
modicaU Tra#, which we call Liber carminum^ the 

D Hcbrewes 

dc c't-jit. De?i 
cap* 18. 






[pad ii-J-t.c.i. 

c fbeT»eU*tu tt> fymbalL 

Hibrirvcs call Z,/£*r hudtttonum - y So that a Song 
is nothing elfe but a Praife^ and therefore the 
whole world being a kinde of Em£omit*m i or praife 
of tbeglory of God., we may not improperly call 

And as the greater world is thusaSoog, To is 
the leffer too : Ipfius faclnra famus ( faith Saint 
Paul) wee are Gods workmanjhffc which fome from 
the Greeke render lpfiut pemajumus, wee are his 
I oeme, his Heroicke Poeme : All creatures, men 
efpccially, being certaineluculcnt Songs or Po- 
ems, in which divine praifes are refounded. Nay 
fome of the Fathers have call'd Chrift himfclfe a 
Son% ( for (o Clemens Alex&ndrinw ) pulcherrimis 
Dei H^mnus.eH hm4$ qttiin'pjlHiaadijicAtur^ the 
manof RighteoufnefTeis a moftbeautifull/fyww 
or Song, and fo is his spotfe a Song too, and the 
love bctwccncboth^Camkumca»trcGrufn^ a Song 
of Songs, there being fuch a harmony betweenc 
God and the World ^and the World and the reft 
of his creatures there, that the oneis like a well- 
fct Antheme; the other as fo many Singers and 
Qhorifters to voice and chant it : Firft, the Hea 
vensjtheyfing, //4/49.13. and then the Earth, 
that fings, pfal. 578.4. the Mountaines alfo they 
break forth inro finging, lf£\ 55.12. the Valleys 
chey laugh and fing too.pfaLS^i 3. the Cedar and 
the Shrub are not without their Song neither,//}/* 
14.3. ( as well the * Inhabitants of thcRocke 5 as 
thofe that dwellin the * duftjnay^hofc creatures 
that cannot yet fpeake, doe (xu^rhcUmtleapesas 
an llart,.andihe tongue of the dmn':e [ivtgs <> Ifai 35.6. 


■^i ■■■»» ' 

1 be TPeU'tttned Cymbal I. 

Seeing then, that the whoJe courfe of nature is 
but a Song, or a kinde of Zinging, a melodious 
concention both of the Creator and the creature : 
how can we conceive them to be IciTe than pro- 
digies, who as if they diftafted this generall har- 
mony, revile that particular and morefacredin 
outChurches, not confidering what wonderfull 
cffe&s and confequences Muftcke hath wrought 
both in expelling of evill Ipirits, and calling on 
of Good. 

Exagttabat Saal fpirifusnequam, fayes the Text, 
An evillfpirit troubled Saul, and with one touch of Da- 
vids ffarpe hee is rr/refl/d^ and the evdljpirit departed 
fromhim^ i Sarn.i6. Eltjba^ when he was to pro- 
pheci'c before the Kings of ludah and Samaria^ 
call's foraMufician, and as he play 'd, The Spirit 
of Cod fell upon htm ^ 2 Kings 4. 'JMirum ( faith S. 
\^4ugnftine) Ddtmones fngat^Angelos ad adjntortum 
inv'itat. And yet 'tis notathingfoftrangeascu- 
ftomary with God toworke miraculous effe&s 
by creatures, which have no power of themfelves 
to worke them, or oncly a weake refcmblance. 
What vertue was there in a few Rammes homes, 
that they (hould flat the walls of icricho > or in 
Gideons Trumpets, that they fhould chafe a whole 
Hoftc of Midianitts f Digitus Dei hie , the finger 
of God is here, and this finger oftentimes runnes 
with the hand of the Mufician : and therefore a 
moderne and learned Wit, difcourfing of the 
paflions of the minde in generall, falls at length 
onthofc which are rais'd by //*r*M^ 5 and dyving 
after reafons., why a proportionable and equall 

D 2 difpo- 





D. Aug, prol. 
vt lib. Pfil, 

M.T b. Wright. 






Ibe mlltuned (ymba/L 


diipofition of founds and voices, the tremblings, 
vibrations, and artificial! curlings of the ayrc 
(which ineffc&hecalls, Tie jnbjlsnce of all Mn- 
ficke) fhoiild fo ftrangcly fct paffions aloft, fo 
mightily raifc our affections a^they doc, fets 
downc foure manners or formes of motion,vvhich 
occurrc to the working of fiich wondcrfull cf. 

The firft is Sympatb/a^a naturallcorrefpondence 
and relarion between our diviner parrs and har- 
mony, for fuchis the nature of our foules i that 
' Mufickc hath a certainc proportionable Sympa- 
thie with them, as our taftes have with fuch va- 
rieties of dainties, or fmcilingwith fuchdiver- 
fitics of odours. And Saint ^dugujiim this way, 
was infore'd to acknowledge, that Omnes tjfUhts 
fpiritus nofiri, all the affe&ionsof ourfpirit 3 by 
reafon of the varioufneflTe and multiplicity of 
them, had proper manners andwayes inVoyce 
and Song, Quorum nejcio qua occulta familiarltate 
excittnturi which he knew not well by what fe- 
cret familiarity or myfterious cuftomc they were 
excited and rouz'd itp> 

Thefecond, Providentid, Gods general 1 provi- 
dence 5- which, when thefe founds affc&s the 
care, producetha certaine fpirituall qualitie in 
the foule, ftirring up fome paflion or other,accor- 
ding tothevarietieoffoundsorvoyces^ Vox The 
imagination (faith hxto.yi.eing not Me to dart the 
farms of fancies \which are materialist 9 the undeman- 
ding which is fpirituall \t here fore where nature wanteth y 
Gods providence fuppljeth. And as in humane ge- 


—> r- 

■ ■ !■ ' 

"The well'tuned Cymbatt '. 

ne'ration.the body is from man,and the foule from 
God; tne one preparing the matter, the other 
crcatingthe form: fo in Harmony >whcn Mt» found 
and hcare, Cod ftriketh upon and ftirrexh the 
heart; fo that , where corporall mtinckc is un- 
able of it fclfc to work fuch extraordinarie effects 
in our foules , God by his Ordinarie natural! pro- 
vidence produceth them. 

The third, more open and fenfible, is Somts 
ipfi , the very found ic felfe, which is nothing 
elfebut an artificial! fhaking & quavering of the 
ayrc, which paffcth through the cares, and by 
them unto the heart- aftd there it bearethand 
tickleth it in fuch fort,thatit is moved with fern, 
blable pafsions, like a calme water ruffled with a 
gale of wind: For as the heart is moil delicate 
and tender fo mod fenfible of the leaftimprefli- 
ons that are conjc&urable; and ic feemes that I 
Muftcke in thofe Cells, playcs with the animall ; 
and vital! fpirits, the onelygoades of paflion; So j 
that although we lay altogether afide the confi- 
deration of Ditty or Matter , the verymurmure of 
founds rightly modulated and carried through 
the porches of our cares to thofe fpirituall roomes I 
within, is by a native vigour more than ordinarily 
powerful!, both to move and moderate all affe- i 
dions ; and therefore Saint i^yiugupnt would 
have this cuftome of Symphony kept up in the 
Church^t per obleBamenta aurium utfirmior animus 
in ajfeclttmpietatis affurgat. 

The fourth, ^Multiplicity tb\tclerum^ for as all 
other fenfes have an admirable multiplicitie of 

D 3 objedh ' 





. it OS 


V dcOfor.iib. 

4- delujlit. 
Rtzis> ' 

The mll-ttined CymbalL 

obje&s which delight thQfn , (o hath the eare : 
And as it is impofsible to expreffe the varietie of 
delights or diflafts which we perceive by, and 
receive in them, fo here varietie of founds diver. 
fificate pafsions, ftirring up in the heart many 
forts of joy or fadneffe, according to the nature of 
Tunes, or temper and qualitie of the receiver. 
\ And doubtlefle in Harmony we may difcover the 
mifticke portraitures both of Vict and Vtrtne^Xi^ 
the mind'thus taken with refemblances, falls of- 
ten in love wth the things themfelvcs • info- 
much, that there is nothing more betraying us to 
fcnfuality, than fomekind of Mu(ickc$ than e- 
ther, none more advancing unto God, And there- 
fore there muft be a difereet caution had, that it 
be grave and fober, and not over-wanton'd with 
curiofitieordcfcant. The Lacedemonians banifhed 
Milefim their famous Harper only for adding one 
ftmng to thefe feven which he was wont formerly 
to teach withall, as if innovation in Art were as 
dangerous as in Religion : Infomuch, that Plat* 
would make ita/>n>in ^//yk&thatitfhouldnot 
be MHhiflex&cjfcminatjt) he ufing it to his Scho- 
lars, n$n %tf*, fed ™£wy*'Mv*v*non ^<ff*«> nt c*n- 
dtmentum, ne;i quoit ' diarmrn ^bnUm 5 as fauce only, 
or a running banquet onely, not as a full meale. 

The over-carving and mincing of the ayre ei 
thcr by oftentation or curiofitic of Art, lulls too 
much the outward fenfe, and leaves the fpiritu- 
all faculties untouch'd, whereas a fober medio^ 
critic and grave mixture of Tune with Ditty jocks 
the very foulc, carries it into extafies, and for a 



T&e *»th~iuned Qymbati. 

time feemes to cleave and funder it from the bo- 
dy , elevating the heart iflcxpreflably, and refem- 
blingin fome proportion thofe Halleluiahs above, 
the Quire and nnitie which is in Meavec. And 
this glances fomewhat at that ftory of Ignatius by 
Socrauf y who tookeapatterne of his Church-me- 
lody from a Cberus of Angels 5 which (as the 
Htjlonan teftifiesj he beheld in a Vifion extolling 
the blcfled Trinity with Hymnes interchangeably 
fung. Or if this perchance prove fabulous^ that 
of Saint vluguftnc will pafTe for canonicalJ,whcrc 
hftiles this voicing ofFfalmcs dtft y Exinitmtn cee- 
Ushum Spirktle Ttjtnianta, The Muficke of An- 
gels themfelves, the fpirituall Incenfe of that 
cxleftiall Army. And as it is a repre/entation 
of that Unitie above, fois it of ^concord and cha- 
r/tic here below, when under a confonance of 
voyce, we find fnadowed a conjun&ion of minds, 
and under adiverfitic of notes 3 meeting in one 
Song a multiplicities of Converts in one devotion, 
Pi> that the whole Church is not onely one tongue, 
but one heart. And to this purpofe Saint Augu- 
jlwe againe 3 Diver forum finorum raiionabilis mode. 
ratufqne co>:ctntns y conardi vartetate>compA£tam lent 
wdiniu tivitatts injirjuat umtatem y in his 17. De 
civttate> 14 chapter. 

And here I canivot but juftle once more with 
thofe fpirits of contradifiicn^ which are lo farrc 
from allowing Harmony , an Emblcme of unity in 
the Church, that they make it their chicfe engin 
of wane and diford: and that which doth as it 
were betroth others to thofe folemne fervices, is 



' • 6.a/>.8. 

D AugJ2r(rt$g. 

m l A. Pfal. 

* Tot/us Ec- 
dcf.vox una. 



Pfal ijo. 

y'idc Ccq- in 
lib' 17. c'tvit. 
D:i cap. 14- 


D A&g-hi ffd. 
ult.v* 4- 

Th^yaell-tfimd CymbalL 

* m "" ■ ■ ■ * ^ - - — ■■■ »«*■ ■■ ■ —■ * 11 ■■»■■■■- ■ — '■»■ ■■ — — — — , , ^,,^, , ,, Mm ,,» 

their chkfe motive of JepArstion and dtitrct. A 
Pfalmeby py « barely they can allow, but not by 
inftrument > as if this wc re abrogated by thcO/r- 
moMAtt Law ^ the $f &r nor, and yet if one, why not 
the other ? And herein they not oncly deftroy 
the nature and propertic of Pfalmestbcrafelvcs, 
but cry downc the authoritie of the Pfdmifi too, 
in h is Lactate £ ominum in Pfdterh^ praife the Lord 
upon the Pfaltery } an inftrument firft invented for 
thePfalmes, andufedonely toit- and therefore 
call-d Pfdterinm a Ffdlcndo : Infomuch that fome 
ofthefVf^vhaveetefin'da Pfdme to be nothing 
elfe but Mtdnhtio per Inftrumtntnm tnuficum , or 
S 'ermo wuficus fecundum barmonU raticnem ad Orga- 
mm pulfntus ', (Co the Translator gives it me both 
from Saint Bafil andGregory Nyjfcn. ) And what is 
this but our Prophets LAudAtt'Dbmhurn in cfordis 
cr OrgMO? Praife theLcrd upon ftrit>ged Inftru- 
mentsand the Or^an. The word of the Septua- 
glnt there is % 9 ym V > which, though it generally 
fignifie any kinde of Inftrument, yet that is moft 
properly called fo ; Qupd infiatur fell/bus, faith 
Saint tAugu(lim : And what other is that in 
ufe now in our Catbedralls'. which likethofeof 
old is an Inftrument of Exultation , Jcb.ii. 12. 
and had his original! ( for ought I know) from 
the invention of iubal himfelfe , in the 4. of 
Genefis 2T. But whether it had or not, doubt- 
lefle in many it doth fublimatc devotion, fets 
their contemplation a foaring, as having a neerc 
alTinitie with the voyce of man < which lifted 
as it ought, rcfcmbles that of Angels , Et hoc 


T he "ttcU'thned Cymba(l % 

2 J 

M. pfai. 


fit moduUtionc quadam & delettabiti Canorc* faycs I n^ug.prot ..n 
that renowned ^dfrican^ by a kinde of modulami. " 
nous and delightfull ayre, which infinuacing 
ftrangely with the outward Scnfe, fteales fuj> 
tilely into the mindeof man, andnotonely in- 
vites but drawes ittoaholychaftiticandimma- 
culatenefle, and therefore 'twas thewifdomeof 
the Sfirtt (feeing mans difpofition foiuewhat re- 
fra&ary to good, and ftrugl ing naturally with the 
Lawes of vertuc, his affections more ftccpeand 
prone to the wayes of pleafurc than the untrod- 
den paths of Righteoufnefle ) to mixe the power 
of Do&rine with that of Tunes, Vt iurnfuAvimt 
Carminu muUctHr audituS) divini Strm$nu pariter u- 
ulita inferdtur, that whilft the earc was charm'd 
with the fweetnefle of the Ditty , the minde alfo 
might be rapt with the divineneffc of the matter, 
and fo whilft others fing, we not onely hcare, but 
learne too • O vere admit Andi magijlri fafiens infii- 
tutum, ut fimul&cAntarc videdmur, &q**Aaduti- 
UtAttm *mm* vcrtimt docetmur y the Father ftill. 
And yet, by tneway let us take heed, whilft wee 
too much indulge this outward modulation , 
wee are not more tranfportcd with the melo- 
dy of the Tune than the fenfe of the Pfalme ; 
the finging, than the matter that is fung: Saint 
tAugHfiim^ when he did fo (as heconfefs'd hce 
did fo) con fefs'd like wife, that he did p&naliter 
peaare, and yet withall acknowledged , that in 
thofe founds which Gtds facred Word did quick- 
en and infpire, when the voyce that was to chant 
them had both fweetnefleandart, Aliquantulum 

D.Atig. proi'm 

con [cap. 33 . 


UP | 




i be well* tutted (^ymball. 




acatticfcQ^f'tn nt b^reaiM, jed tttj^rgam^ cnm nj§h^ 
he reftcd a little, though bee ftucke not there \ 
ancTiwasa wonder he had not, considering what 
ameanes it had be'ene formerly to his mortifica-1 
rion , when after his converfion by Saint *Am- J 
brofa being baptiz'd at Mittairnvfixh Ahphis and 
his fonne 3 heeconfefs'd, or figh'd rather, guan- 
\nm flfvi in Hymms & camicisfuave finantis Beck- 
fix vGcibus dcrtttr comtnetus I when his head was 
a full Sea, each eye a fountaine, and every cheeke 
a channel!, where tearcs did not fo properly drop 
as flow, as if hee threatned one floud with ano- 
ther, afloudof tranfgrefsionswithafloudoffor- 
rowes -j notwithftanding, afterwards upon a new 
recolle&ionof hisfpirits, and (asitfeemesj his 
judgement, thedevout Ftfirer was pleas'd to cen- 
fure fomc curiofities in the Church- this way, 
and that from the authorise of Atb-ina^s y who 
would havetheReader of the Pfalmcio ufe fuch 
a (lender inflexion of voyce, Ft pnriuntidMi vici- 
nior tffct^qtiAmcAnenu^ that itfhould feemerather 
utterance than Song- whereupon fome have pre- 
fum'd to affirmc , that finging at firft in the 
Church was little more thanakinde of melodi- 
ous pronunciation, though it be apparent (and I 
can prove it (o ) that the Dwickt Tm was in ufe 
even in primitive times, and for the gravitie and 
pleafantnefleof it Ffdmcs and Hymwswerc then 
continually fung to that kinde of Harmony . And 
this had a double aimc in the firft inftitution^ 
the one , for Nwices in devotion , that where 
mindes but lately carnallv affc&ed ( which na- 

■WW"****" 1 *" 


The MeelUtuned Cymbal (^ 


kcJ words could not focaffiy bore and enter; the j 
flatteries of Art, the infinuations of Mufkke, 
might gaine a more plaufible convoy and accede 
for diviner matter^; the other, forthefoiritjiall 
rcfreflringand comfort of thofe that for Religion 
heretofore groan'd under the yoke of tyranny- 
when this kind of finging was fir ft fee up by Saint 
An.brefe in Cniillaine^ according ro the cuflonne of 
the Eafterne Churches, ?(e tkptdas harms ra- 
dio centabefcaty fo that it was not only a fbeciail in 
ducement to the mortification ofthofc which 
otherwife had bcenftill fccuterlydifpos'd, but 
amainQctrJialland foUce for them aifo, which 
under the fword of Arrianifmt were let apart of 
old fcr the Fiery Triall. 

Some philofefhers are of opinion, that the Spi- 
rit knoweth and underftandeth onely by the help 
and fcrvice of the Senses ^Nthilefl in intdhch^ quod 
nonfutritpriusinfeafH) which if it beo generally 
true, our earcs doubtlcffe are as trap-doores to 
ourmentall faculties, which asthey are flnit or 
open, lb fhut or open to their fpirituall operati- 
ons. But Arijlotle here was too mwch a Natural- 
lift, and fomewhnt injurious to the foule, in fo 
beflavingitandfettingit a begging of the fen- 
ces, as if it had notvertueand wifdome enough 
of it felfetoexercifehcr functions without the 
fpeciall adminiftration of outward Adjundte, 
knowing that the Senfes apprehend onely the 
.fimple Accidents, and not the Formes and Ef- 
fence of things, much leffe the fecrcts in ©r above 
Nature, which are a journey and taske for out 

E 2 con- 

D At 



Tho. .7 
. fupra. 


PfaMjo. ', 

? be •&<,*;• „witd ^ymball. 

. . — ii ■ - 

contemplative and inteile<5tuall powers , and 
theiealiopuzlcdfometimes in their inquifition, 
and well nigh loft in the windings and turnings 
both of mctapbtjicall and natural/ fpcculations. 
And therefore doubtleffe in fpirituall affaires 
(where the Soule chiefely is imbarqu'd,) wc are, or 
fhould be, more elevated to God by Retfon than 
by Sthfc, when we afcend to him by ferious Me- 
ditations, deepc Penetrations of his Word, Ma)e~ 
ftiC)Attributesi PerfeSiom^ which chiefely tranf- 
portthofe that are truely grave, that are mortified 
indeed-, when this overtickling of the Senfeby 
the plaufibility of founds, this courting and com- 
plementing with the Eare by the elegance and 
raritie of fomewell-run-voluntary ordefcant, are 
for Punies indevotion 5 to whom notwithftan- 
ding they are as fenfuall obje&s to afcend to 
God in Spirit, to contemplate his fwectnefle, 
blcffednene, eternallfelicitie ; though even in 
thofe alfo that are mod pure and fan&ified f to 
whom the moft curious Ayre that ere was fet, is 
not halfe fo harmonious as one groane of the ^ 
Spirit) doe not alwayes attend thofe deeper co- 
gitations, but now and then intermingle their 
devotions with this facred fenfualiye, which 
as a pleafant path Ieadcth to the Fountainc of 
fpirituall joy and endleflc comfort. And there- 
tore let the PfalmsJ bee once more our remem- 
brancer, and as a remembrancer^ informer too, 
La* date Domintirn in Pfalterio^ /audit c eum in Cym- , 
balh lubiUtionh - let our outward praifes of the 
Lordfo runne with thofe within, that our Soule 

may | 

Toe weti'tmed Cymbatt. 



may magnific him, and our Spirit rcjoycc in him 
that fjv'd us, and then no doubt wee may fing 
checrcfully of his Power , and Jin* aloud of his 
CMergy ; io fing, and fing aloud, rhat our pfaL 
tertc may bare a part with our Cymha!^ our bzafi 
with our tongue, our fwcerity with oux prof cfi ion, 
ouvdflfws with our words* 

Saint tAugnfline paraphrafing on that of the 
io4.PfaImc 5 Sing untttheLord, fing Pfalmu unto 
Him, makes a criticifme betvvecne Cdntate and | 
Pfitllitci SinginguntoGod : &fingingPjGiWunto 
him, Vtrbo Cantat, Vfalltt Opere> hee fings to God 
that barely profeffeshim,he Pfalmes it that obeys 
bim j the one is but Religion voye'd, the other 
done , and 'tis this doing in fpirituall bufincfTe 
that fets the crownt on Christ ''Unity ; Profession 
onely fhewes it, and oftentimes fcarce fhewes it 
truly, likeanhypocnticallglafTc, which repre- 
fents a feature as it would bt \ not as it is • as it de- ; 
fires to fetwe. not as it loekes. Againc, Ore Car:- ' ■>/. 
tatnr % M ambus Pfallitur, he that Sings } makes life putfatw ma- 
ofthe mouth ; hee that Pfalmes it, doth excrcife * u -[ u D **&- 
the hand, fothat the mouth (it fecmesj onely 
expitfTeth our faith, the hand our good workes, 
the one doth but tattle Religion, the other com- 
municates it. And therefore our Prophet no 
fooner mentions his Canute and his Pfallite, but 
immediately there followes a Narrate and a clcrt- 
amim \ Firtt,S/fl£ unto the Lerd, dnd fing Pfalmes un- 
to bitriy and then in the next vcrfc, Talke cf b*s wen- 
drous works \& glory in his loljtsame: Sothar belike, 
He that onely fings unto God ( the vocall profef- 

E 3 for) 



The well-tuned Cymball, 

Vfal. 67. 

for) he doth but talkeofhis wondrous workcs- 
but he that Z 5 /;/^/ it (thercaliftin Christianity) 
he glories in his holy Name. And to this pur- 
pofe. the FdtUr doubles on the Prophet^ <pf<il. 6j. 
Six* unto Ged^fing fraifes unto his 2{ame. Cantat 
Dco> qui vivtt Vco y Pfallit womini c]us^ qui operriur 
ingloriAinc)us y hce fifths unto God th&t lives unto 
God 3 andhee Cmgspraifes to his Name that doth 
fomething for theory of his Name : And hap-; 
pic is that man that Co fings, and fings praifes, 
that both Hits and decs to the glory of Gods 

And how can Gods Name be better glorified 
than in his Houfc ? and how better in his houfe, 
than by tinging of his Power and UMercy? his 
Mercy in fo drawing us, that wee can live tint© 
him ; his Power, for inabling us todoefome- 
thing for his Glory. And 'tis well, thatThofe 
whom God hath enabled to doc , willdoe fome- 
thing for Gods Glory; for the Glory either of 
his Name or Houfe. A Prefident this way is but 
Miracle revived 5 and the Thing done, doth not 
fo much beget AppUufe^ as Aftonifbmem. 'lis 
fomewhat above Wonder, to fee the One with- 
out Prophanation, or the Other without Sacri- 
ledgc; Imcarcnot (and I fay I meancnot to 
foreftallthe prcpofterous Comments of others, 
which fometimesinjurioufly picke knots out of 
Rufhcs) xhn Sacrilege^ which fleeces the Reve- 
newes, but the Rikbcs and Bntraila of a Church \ 
defaces Figures, and rifles Monuments, tortures 
an innocent peece of GlaflTe for the limme of a 


The ivell-tuncd Cymbali. 


Saint in ic ; Razes out a Crtteifte^ and fctsupa 
Scutcbton j Pulls downnn Organ^vA advance an 
Hourt-gUfjt\ and fa makes an Hoafc of Prayer, a 
fitdenforTheeves. And indeed, this malicious 
dif.rcbing of die Temple of the Lord, is no bet- 
ter than a spiriiuall Theft -^ and the Hands that 
areguiltyofk, arc but the > andsof^£<sw- and 
for their Reward, deferve the hands Gehazi. God ! 
is the God of Decency. And Orn.tmentsckhQX In 
his rioufe,or ^ftW it (as they are Ornaments 'are 
fo farre from awaking his Jealoufie, that they 
findc his Approbation. He that hath confultcd j 
with the lemjh Story, cannot want inftancc this I 
way, nor illuftration. The Law of old required ! 
the ytf/Mrcleane, thc/ > r/f/?waiVd 3 the Sdcrifica 
without blemifh ; and this, when there was yet 
not onely a Temple no: built, but not proje &'ed J 
but //;# once enterpriz'd,ftraightway ftonesmuit 
be choicely hewed from theMountaines, Arti- 
ficers fetch'd from Tyre^ Cedars from Libamts^ 
Silver from 7^;/i///;, Gold from Gph.r. Silver l King *.8c7- 
and Gold in no fmall proportion, ten thoufand \c^l^\ 
talents at leaft, to overlay the walls oi ir ; be- 
fides, the very beames and pofls and dotrts oVc- 
fpread with Gold, Gold of ' ParvAim ( no other 
would fervethe turne) garnifht within with pre- 
tious fiones and graved Cherubim , Chcrubins of 
Gold too^ pure Cold : (fo fayes the Text) vail'd 
over with blue zrd purple and criwpiv&nd fine Lin 
ntn^ nothing wanting for laftrc or riches , for j 
beautic and magnificence for the houfe of a God \ 
the King would have it h,Sdomon the wife King, 



? . 


"Tht well-tuned CymbalL 

and he would have it fo for Orn&mtm, and not 
for Wo> flip 9 except for the worfhipof his God, 
and that his GW approves of jv/'r£ 4 /f/r/r<v» ht<xvtn> 
2 Chron*7*l. 

And now, ray Brother, what capitall offence 
in the Image of a Saint or Martyr , hiftori- 
cally or ornamentally done in the houfc of the 
Lord? It invites not our knee, but our eye j not 
our Obfervance, but our Obfervation ; or if 
perchance our Obfervance , notour Devotion : 
Though we honour Saints, we doe them no wor- 
ship ; and though fometimes wee fing of, we 
fing not unto them ; wee fing of their Sufferings^ 
not of their P$ wer • and in fo finging, we fing unto { 
God ; SingfirftofhisiVw, that he hath made 
r hem fuch Champions for Him ; and then, S ing 
aloud of his Mercy, that they were fuch Lights 
unto us. And here, what danger of Idolatry? 
what colour for Offence ? what ground for Cavill 
or exception ? Ourdayes of Ignorance and blind 
zealeare longfincc paftby, but (it feemesj not 
of PcevifhnefTe or Contradi&ion : And cer- 
rainely j if Fancie or Spleene had not more to doc 
here than Judgement, this Quarrell might be 
ended without Btaud. Wc are fo curious in Ty- 
thing of Mynt and Cummin, thatwc Ictgoethe 
waightier matters of the Law j and whilft wc di- 
fpute the indifferencics of a painted roofe or 
window, we fometimes let downe the very walls 
of a Church : AndIdarefay,ifaConfiftorydid 
not more fcarrc fome than a Confciencc, Temples 
would ftand like thoft <j£gyptun Menuwinu* I 


Tbeivell*tuned ' fymball. 

know not whether a Modcll of Antiquity or Dc- » 
folation. 'Tisa mifcry, when the lire oi Religi- I 
on fhall lye in the Tongues of men, and not in 
their Hands -or if in their Hands, fometimes not 
in their Hcans. The times arc fo loud for Faith. 
Faith, that the noyfc thereof drowncs fometimes 
the very Motion of good Workes • and even there 
too, where Faith is cither begotten, or atleaft 
(lengthened in the Houfeofthe Lord ; That (lands 
Naked) and fometimes Bare*hcadcd, as if it beg- 
ged for an Almes • when otir Man fions fwell in 
pride of their Battlements, the beauty of their 
Turrets ; and yet their Inhabitants fhll cry as 
the mad people did after the Floud, Come^ Ictus 
make Sricke, let its Build : Bat all this while, No 
noifcofan Axecv a Hammer about the Houfeof 
the Lord 5 Their project is to lift their Earth Vin- 
loHeayveriy and it matters not though i\iq Heaven 
here below lay levell with the Earthy they fing of 
a City and a Tower to get them a Name ; They care 
not for a Temple to fing aloud in to the Name of 
their God : And hence it is, that this God makes 
that fometimes a way to their cenfufion _, which 
they intended a meanes to their Glory. 

I have obferv'd three fpeciall forts of Builders 
in our Age, and three forts of fingingby them. 
Some build up Bjbel with the (tones of Jcrufalcmj 
(Adernc their owne Manfionsby demolifhingof 
Churches) and fuch fing one ly/fr^/r^j to their 
owne name , and are fo farre from finging uato 
Gods, that he cries out againftthem by his Pro- 
phet, Though y oh build aloft , and nefile among tb>* 

F Cloudes 




IIa.i . 13.. 


I Dcut.i8. 

*I be well- tuned Qmbali. 

Cloudef, yet I will bring) on downe into thedujl fthe 

Others, build tip Ierufalem, with the ftones of 
Ierufalem , rcpairc one Church with the ruincs of 
another- Take from that Saint, and Give unto 
this : And in this they thinke they fing aloud un- 
to God, but hee heares not their voice • orif hee 
hcare, he rebukes it, K^iway with your facr 'ifices, l 
wilt none of 'your burnt offerings, they are abomination 
unto me,faith the Lord God. 

Orhers build up lerufalem with the ftones of 
iheir Babel (Repaire the ruines of Gods houfe 3 
with their owne cods and materialIs)andnot 
onely repaire, butbeautifieit,asyoufee; And 
fuch not onely fing unto God, but fing Pfalmes 
imto him • Talke and doe to the Glory of his 
Name. And blefled is the man that doth it , doth 
it as it fhouldbe done; without froth of oftenta. 
tion, or wind of Applaufe, or pride of Singulari. j 
ty -, But from the uprightnefle and integrity of 
a found heart, can Sing aloud tohis God - y 'Tis my 
z eale to thy honfe, that bath thus eaten me up. And 
doubtleffe, he that is fo zealous for the houfi of the 
Lord, the Lord alfo will be mercifull unto His ^ 
and hee that fo provides for the worfhip of Gods 
name, God alfo will provide for the preservation 
of His ; Bleffid [hall he be in the City, and Blefjedin 
the field, Blejfed in his comming in, and Blejfed m his 
going out ; Blejjed in bis basket and in hisjlore -, B/ef- 
fedin the fruit of his catteH, and the fruit of his ground : 
Gods fpeciall Providence fhall pitch his Tents 
about him, the dew of Heaven from above, and 
/ the 

^ "™ - - ■ -— ■•^^^^^ HM ' ■■■■■! ■ . 1 — — ^— ^, V- — ... - 

Tlfo well'tunei QymbalL 35 

~ ■ III ■ ,,<-!. ■ . II * I ■ ■ 

the flowers of the Earth from below : Bcfoi c 
him, liis Enemies flying 5 behind him, Honour s 
attending ; about him, Angels intrenching ; on 
his right hand, his fruitfull Vine ; onhislefr^his 
Olive-branches ; without. Health of body ^ wich- 
in, Peace of Confciencej and thus : His Stub \ pfij f |j # n, 
fhdll dwell At Edfc> and his Seed Jkill inherit the Land. 
And whilft he fingsunto Heaven, Bleffedbe the 
7{4me of the Lord for his mercy endureth for ever. 
Heaven (hall rebound to the Earth ^and the Earth 
fing aleud unto him; Blejfcd is he that fHtteth his 
trufl in the Lord, for Mercj fhallincompajfe him on eve- 
ry fide, Andnow(0 Lord) it is thy Blefsings which 
we wane, and thy Mercies which wc beg ; Let thy 
Blejfings And thy Mercies fo fall upon us^&tve doe put 
our truft in Thee ; Lor din Thee have we trujled, let as 
never he confounded. Amen, 


Gloria, in excelfis Deo. 

The Chriftian Duell, 



<±Ad zSMagtflratHrru,. 
Preached at two feverall Assizes, 

held at TaunTOn in Sommerfec, 

„ Anm Domi?u> 1^34. 1 £35. 

By Humphrey Sydenham^ * 

— i 

Rom. 8.5. 

guifecunkum C^rnew funt y qax Carnisfunt^ fapiunt : 
^uiijero fecundumSpiritum } qu& Sptrittu [urn. 

I'ellan quidem ct carnem wcam cjftin vita • ftdqtiu nonpe- 
tcft s fit vclSpiritHsmcus\ (n vcl Amm&rnci* D. Aug. [ 
Serm, 6. de Verbis Domini. 

. j 


Printed by I o H n B e A L E, for Humphrey 
Robin fori) at the Signc of the Three Pigeons 
in PaulS Church-yard. 1637. 







Sonne and Hcire to the Right Ho- 
nourable, IOHN y Lord Povlett, 
Brfrotf of Benton S-. George. 


g F *£fr* ^ 4 Succeffwn 0/Vcrtr.C! 
*fr//& /£* Fortunes of Great 
men, doubtlejje there fhguldbe 
of the Services oftho/ethat ho- 
nouithem.Thii Wdip: me (tok 
boldly through the fides of your 'NobkFfthcf . 
Ttho/e continued itfpects towards me, and in- 
coiKagcments, / cannot better acknowledge 
than bj my thankefull expre/fionj to fuch a Son ; 
who {in the hope $andexpeciatio7m efbis Coun- 


The Epiftle Dedicatory, 

trey) (hall mleffi inherit Him, thanhis Reve- 
newes; Ancithen^ Honour^ Riches, Wife- 
dome,)^* cannot but prefer ibef or ^ tgwhatelfe 
rniy either intit le you to Greatnefle bere^ or to 
Glory hereafter. Such a Patronage as This, I 
eouldnot but liflen after ^here U as well Vertuc 
to countenance me , cs Power ; and (o perhaps , 
Ceniure ^/WPiejudice may be a little huCh't, 
or at leajl, not foloud^ but that the labours of 
poo re men may tray ell the world $ if not without 
their fnarling?, (for who can fo muzzJe a blacky 
mouth' d Curre ? ) jet without their publique 
Barkings andtradncements. Beleevett, Sir y 
what 1 prefentyoVb here is mine owne, though 
but a mite ; and a mite thus offered cannot 
prove lejje acceptable td a nobis Treafary than 
an Oblation of a richer rvalue, ft me your Free- 
will offerings were ever of be ft efteeme^ both 
with God and Good men ; which doth hope- 
fully incourage me of your fain entertainment of 
This, from the hands of 

Your moll: devoted 


HVM. Std E MH A M. 





The firft Sermon. 


Rom. 7. 25. 

So then with the minde, I my f elf e 
ferve the Law of God, but with the 
fle/h the Law offinne. 

Text a lively defcription of 
it, where the parts lye as the 
two Armies of ifr/tel^nd. the 
PbilifHm did in Elab ScEpbes 
Ddmmim , there is aMoun- 
taine on the one fide, and a 
Mountaineon the other, and a Valley betwecne 
them, 1 Saw. 1 j. Here is firft J i ii i J it, the Law 
j of God j on that Mountain chelfraclite pitcheth • 
1 G then 

4 1 





The Cbrifiun VudU 

Quando audi* 
repugnant cm , 
quindOi cap- 
thumtarh brf~ 




rlirnjyminnrrf, the Law of finne, on this the phi- 
hjlincs betweene both there is a fpacious \ alley, 
where David encountreth the mightie Goltah, 
the fpirituall Combatant, his flefhly adverfory: 
and this in the BgHpfi^-myfrife^ where the con- 
flict is both hot and doubtful! 5 fometimes the 
ftjh hath the defcate, and then the Law of God j 
hath the glory; fometimes the mindc is ovei- 
laid by theftrokesof the Fle[l\ and then the Law 
of finne. In this Duell our Apoftle is a maine 
Champion,or to ufe his own word,a Scrvant,£^- 
Jtfkfu Wh I m y ielfc ferve,and 1 fervc two wayes j 
mentally with the minde, that is for the Law of 
God j cirnally with the flcfli, this for the Law of 
finne. cx*W^ faith the Father) vjtimJHJiitt*4J{* 
*dbmrzr*fM£ ^l/vm - f ( fe tio »d#nh4ri *n>j > im t » , the 
righteous man hath but a skirmifh here ? no tri* 
umph ; no triumph yet, but a daily tempeft and 
ftrugling betweene the minde and the flefh, the 
Law of God , and the Law of finne \ and this Law 
istheoecafion of that wane, and that warre of 
captivitie, and yet thiscaptivitic at Iaft eftri-* 
umph 5 ifndcaLatv in my mem bets fighting again/} 
the Law of my minde ^ and bringing me intocapttvitic 
to the Law of 'finne ■, V. 23. Here is fighting and 
bringing into Caftivity^ that's the rVarre on the 
otheiifide, Wretchedmanthat 1 *w\ who (h all deliver 
me from the bedy of this death ? J thanke God through 
leftuChrtfl our Lcrd^ v. 24. Here is deliverance 
f)Gm deaths and Grace by lefim Cbrifl our Lord \ this 
the Triumph. Now the ground both of that warre 
and this Triumph the Apoftle locks up here in a. 


■ * 

The Qbriftian Vuell. 

jVfiMlf rjjff*', 1 frrrhsr^ So then whb the minde, I 
my (elfe Jer%c the Law of God^ but mththtfltp^tkt 
Law o/finne. 

Thus you fee how the field "is pitch* d> and eve- 
ry word in its frverall (quadron ± but before wee 
enter lifts, or can well fhew you the heatc of the 
'encounter, it will not be amirfe to open firft what 
the word Minde imports, what her ojfice and pro- 
perties; then what the Law of God, and the fer- 
vicerequir'd thcre,andfo the Analogic between 
both. In the next ra*kc 9 what the word F/e/h fpe- 
cifies, what the Law of finne, the fervice due 
there alfo, and the relation between them. This 
done, I (hall in the rearebring up the tgoiffc , the 
Apoftlehimfclfe, harnefs'd and ready arm 'd for 
the fpirituall conflift, and fetting him betweenc 
the Minde and the Fit f}> > the Law of God and the 
Law of finne, typifie and reprefent unto you the 
ftate of a true Chriftian Souldier here on earth, 
how his loynes fhould be girt, his feet fhed, his 
Armour buckled on, what his breaft-plate, and 
Shield, and Sword, and Helmct> and howfarre 
able, or not, to withftand al 1 the ffry Darts of the 
wicked one. This whilft Icndevourtoperforme, 
I fhall defirethishoncrable and learned Throng, 
to make ufe of Saint ^yiugtt (lines Apologie on the 
fame fubjed , P M e Mt t* ** . m iSdjixhu-ckouUs ve- 

ft' " ' \ 

yfalttm hqtuAtH 

a rofitHt&olr~^]ti5^-fit patient' 'aWfi^s^mfi 
Difcourfes which favour of depth and induftry 
are moft proper for noble and ingenuous Audito- 
, G 2 ries, 

D. Aug. Serm- 





Anima c. 

The (^hrijiian Duett. 

rics, and lookeibr patient attention, andcandid 
interpretation. I begin^where I fhould, with the 
minde of man-, tell you what itmeaneth here, 
and how it holds conformitie with the Law of 


.Pa rs I. 

W: tit the mindc iferoi the Law o/God. 

■ . 
N D for the better opening of this Cloud, 
borh Fathers and Interpreters make a criti- 
cifme between 5Wd,and A//W*,and Sprit ; which 
fome endevouring to expreffc., have not unfitly 
compar'd to a houle of three roomesorftories,id 
the lower roome is Amma y in the middle Mens^ 
above both, Spiritus^s the Cock-loft or upper Re£ 
gionof the Soule. In thefe three is the fiibftance 
of the foule lodged, g&tf-qtmhmrfi^^ 
tbis-bemg ( it feemes ) an BmUtwt of the Deity • 
a Trinitie in Unitie, and a Unitie in Trinitie^ 
the Effencethe fame in all, but the proprietie 
diverfe : like feverallftrings in an Inftrument 
fet in tune to make up ©ne Harmony $ and there- 
fore it is call'd Amma, durn a mntAt ; Sp ritu^ d%m 
ftirdt\ mtns y dtmny&*& miWfffflf OFelfe, Ani- 

contewpntfur /'SotKat here is no Eflentiall, but 
onelyaVertuall difference, the fubftance of the 
foulc lying in the powers and properties thereof, 
and yet not divided into parts, but fimple and 


The Cbri/lian Duel/. 

individual], thefc powers neither impairing nor 
adding to the unitic of the foulc, no more than 
the diversities of ftrcames to the unitie of one 
lourcc or fountaine. And yer there are divers 
fteps or degrees ofperfe&ion in them, in fome of 
them, not all ; cuius cor forts tft anima,animx^nens , 
thefoule is the eye of the body, and the minde 
is the eye of the foule ^ and as the eye is the beau- 
tic of the face, the bright Starre of that Orbc it 
moves in, fo is this thebeautieand bright Starre 
of thefoule; and therefore that is called. Mens 
quod emineat in Jnima» 9 {JMinde^ becaufeit (Tunes 
in the foule, as a light in the f))hearc it rolls in. 
Hence fome would derive the Etimology of 
Mens from the Grceke, M ^«' which Signifies the 
Moone, not fo much for varietie of change , as 
brightne(je^ or elfc, Mem* a menfurando^ from a 
dextcritie it hath in meafuring , or contriving. 
Now, Dijudicdre^ & men for are eft attus intclUclus , 
(faycsThtmrf) tojudgeand to meafure isanart 
of the undcrftanding, and the understanding is 
the very forme and felfc-bcing of the foule^ or rather 
the foule of the foule , astheapple of our eye is the j 
very Eye of our eye ; fo that the minde is the beame 
and fplendor of the foule ^ as the foule is of the bodfr 
fo neere Divinity, and fo much refembling it, 
that the Romwtsof old ador'd the Minde as a God- 
defle, and by iMarcus vSmiliuh Scuurns there was 
a Temple dedicated, Deamenti, ut bonam bdertnt 
memem^ as S. v^duguftine obferves in his 4. Booke, 
De civttate Dei, 2 1 . chapter. 

Well then, that we may now lookebacke un- 

G 3 to 


D. Aug- Hi fit- 

pratap. 11. 


■- -»» 


The CbriJtiM "DueU. 


* N&H In hoc 
geni'iio voca- 
bul* vtm'bhi 
teliigitur 9 fed 
il;oncmp ori- 
tur gcm?i.ivu 
ftantue, una 
fupcr:or t pcr 
fpir it am 3 al- 
tera inferior 
per animam 
dcfigiatur : 
in bac utkjue 
d vijione, ani- 
?;u & quod 
animate iji in 
into remanct 5 
fpirit us cu- 
lm & quod 
fpirit alt cji ad 
Lit y abinfim.s 
drvuiltHr 9 ut 
timet ur y aba- 
%'ma femditu) 
nt damme u- 
he Spiritu & 

to the Text, we take not here the word Mens ph y. 
fically, for reafon and underftandingasthoy are 
in Mtris naturaltbus j but Theologically, for the 
fpirituall and regenerate part of man : And fo ta- 
ken, it ftands at tome diftance with the word 
AmmAy though not with the word Sphitus ; For 
though every Souk be a kinde of Spirit, yet every 
Spirit is not a SonUy nor every Sonic a Minde y at 
lead , a Hindi regenerate 5 but Mindc and Spirit 
(for the moft part) kiffe in Scripture • Saint Paul ' 
in the latter end of this chapter^ calling that 
Mens 9 which in the very beginning of the next, 
he names Spiritus : fb that Minde and spirit in a 
facred fympathy goc hand in hand, but foulc and 
fpirit doe fometimes juftle. 

UMy Stale doth ntagnipe the Lordy and my fpirit 
bath rejoycedin God my Saviour y Luk. 1 . 46. Here 
the bleffcd Virgin makes a difference betwecne 
her * Joule and her fpirit ^ and why? why ? It is 
called fiule in refpe&of vivifieatien, fpirit of con- 
templation : Souky as it is a leigcr and fojourner 
with the body* quickning and informing that: 
Spirit^ as it is mounted and imbarqu'd for Hea- 
ven, and rapt with the beatitude of that cadeftiall 
Hoft : thefeule doth onely magnifielCod as a God ; 
the fpirit re]$yceth in that God as a Saviour. In 
a word, the/W* in man, as it isafou/e, is like Fire 
raked up in embers y the fpirit like that fire ex- 
/equated and blownc into a flame, the one glomng 
in our a^y party the other fparkling in our inttl- 
left u all. 

And this diftinchon the great Do&our him- 


Jbe Qbri/iian Duett. 


felfeufeth to his Thejjaloniant : where after feme 
benediction t at length he prayeth., that U*b whoU 
fpirit, and(iuk t &ndbod^ may befrejervcdblamclejjc 
10 the comming of our Lord Ufa $ Cbnft } I The fa. 2 3 . 
Marke , hec begins with the ^/, Oculatsffima 
bominis parte, the Eagle part of man which eyes 
things divine; that like another t^Mary, alwayes 
fits at the feet of hfus : then cemes thcjff*le,jj)u£ 
naturatet exercet ratiocinates $ this like another Mar- 
tha, is cumbred with much ferving, bufied about 
Rca fon and the natHrallfacttltic* ,but the umtm necef 
farium it hath not chofen yet. And laftly the fo- 
dj) that villa Mar tit, theVillage where our Mar- 
tid dwells 3 thofc earthly aflfc&ions of ours 3 which 
fo tafte of the body and earth, that if they be not 
reftrain'd , make man as it were all body, that is, 
all carnal! 5 for which caufe we finde fome men 
calPd fyiritualli fome ammally and fome carnal \ 
iCor.i^. Thus the ffirit is iww^, as a Pi- 
lot or Governour fquaring and fafhioning new 
motions in the regenerate, and fub;eding their 
will to the will of God : The/Wris s*3»>ro*$r, 
underwhofe£rfcome the fenfitive faculties, Rea 
fon^lndgemem^ot yet waiT^d and purified by the 
ffirit : the body, Orgamm illorum, the engine and 
Inftrumentof beth, which- they imploy in their 
diverfities of anions and operations • Thefe three 
are the integrall parts of a man regenerate, when of 
the earthly man there are only two, 4;X", and^r^> 
foult and bod) ; no fpirit hc 3 it is fooKftncfle unto 
him. Hence proceedes that doubl c man fo fre- 
quently mentioned in the Scriptures $ the one 

Stella in soft 

1. Lhc*, 


Ant. in Lf.l. 
rbefT, cap* 5. 

Pfal. 41. 1 . 

The Chriftim Duett. 


$W&<, whoisalfo <«i*w, Animallm carnally and 
lives yet in the ftate o: Nature 3 the other wvyxn- 
rit, wentall or fpirituaH, and in the ftate of grace > 
fiie wing his profe(fio~ by his Faith ^ and his Faith 
by his IVorkes. Now,as with man there is a dou- 
ble man, fpirituall and fecular 5 Co with the fpiri. 
tuallman, there is a double man too, inward and 
outwards the one in the Text here call'd J///fc&, 
thcother T 7 /^, that fervingthe Law of God, and 
this the Z.4JV offinne. 

And here, by the Law of God, wee underftand 
not j/Wonely on Mount Sinai , firil promulgated 
by LMefcs) and after him taught by the Prophets, 
but that alfo on Mount ftw, by Chriftand his 
Apoftles* to wit j The eternall will of God declared 
in the & olivine of the Gojpell^ which is no lefle a Law 
I than the other $ and this Law every regenerattman 
dothjerve, ferve though not fulfill; ferve with the 
minder willing minde % crying out with the Pro- 
phet, UMj heart is ready , my heart is ready , fo ready, 
that it panteth andgafpethforthewatev-hcoke^ the 
Contmdnde^ents of God, -which are as deepe waters .• 
But on the other fide^ the Flejh playcs the Craven, 
and as if it had received fome deadly wound, 
makes him complainc with the fame Prophet, 
Thine Arrowes Jlicke faft in me, there is no health in 
myfltfh, nor any reji in my bones by reajin ofmyftnne^ 
Pfal. 38. 3. 

Yon hcarc then, how finne flill lyes at the 
dooresof thcF/f/fc, though the Flcfrbe not pro- 
perly the fcate of finne, but the Joule , and yet the 
fjtle new borne by the fpirit fcrves principally the 


*I hi Cbri(itan Ouell. 


Cornel Lap. i. 


Law cfGed> winch is indeed rather a freedom^ 
than & ferviee, a ferfed freedeme^ fayes 0U.rX.y- 
twrgie,andbecaufemade/w/?<#by tmc Spirit, the 

^/W of fret do nc too, Afa# acccpijlts fptntuw ftrvitu- 
r#, fedlihrtatit i And if Chrift have made us 
/r^jWeareyr^indeed; othcrwifc, our frcedome 
is no better than a bondage > Row. 8.15. This made 
the Singer of tfrael warble fweetly , r^ L<w of pfa.197. 
//{* Lord is an unde fled Law y converting the fort le .• 
And the Stale in tnis manncrcon verted, is a kinde 
of unit filed fouk j becaufe it fo /fow the Law of 
theLord. Thus, /ft that is joy ned to the Lord is one 
(}irit y \ Cor. £.17. One Spirit? How? Eflential- 
ly: no, howthen, accidentally • one in charity^ 
confint of will. grace ^nd glory too, Jpva hems' nemfa- 
ciutittfttdj! Drvinum^ Deum y which make a man J cor. 6.1 7, 
as'twere divine ; fo farre forth God 3 that with 
God he i$ as one, and the famefpirit : And there. 
fore a chafte and a holy foule, the Fathers often 
ftile Deifronjam^he Betrothed of the Lord . Now, 
SfonfarndSponft* (asS. Bernard notes) Maxim} 
tndiant internes animi afftttus : And doubtlefle, 
God doth fo intimately affe& a religious and a 
fanfttfied Joule } thatin his Armes he doth imbrace 
ir, even as bis Spoufe , and with the Beloved in the 
Gantiels, doth even hjfe it with the kijfes of his mouth: 
and therefore, as atfirft,in thematrimontittVnicn 
betweene man and wife ^ Two were made as one Omr.1.2. 
flejh ; fo in this myflicaff union betweene Cod and I 
the Soul?) two are become as one Jptrit. 

Againe, TheCommandementofthe Lvrdisfure^ 
*ndgive\h light nn\o the eyes ,Pfal. 1^.8. light unto 

H the) 

Serfr 7- fup. 


Prov.4. iS>t^ 

1 Ccr'4- 6- 




The CbrtftUn VuelU\ 

the Ejcs> what Eyes ? the e yes I told you of before, 
ther^j of our intellc£ualls,i the eyes of our minde, 
which being dimm'd, and clouded by the fall of 
the firft man, God doth illuminate againe by the 
beamesofthej^/Wf .* andthe£y« thus opened , 
behold inftantly the wonderful workes of hh Lav, 
and [o^lnhminetuovidebtmtu lumen , In this light 
wee fhall fee light, the Light of his Word and 
Commandements, which he called, A Lanthorne 
unto our feet , and a light unto our fathes ; and with- 
out which we grope in ignorance and error, wal- 
kiqgin blindnefle and in the fhadow of Deaths 
the way of the wicked being darknefle (faith Sa- 
lomon) and a continuall ftumbling, but the way 
oftheJuft,asayi/tfi#g Light ^whichfhineth mere and 
more unto tkt ferfeli day : And therefore S. Peter 
cals the word of Pro facie, (which is the Word of 
God 3 and of his Law,) t/i Light which fyincth in a 
darke place, umiHthe Darvne and the Day-Jlarre arife 
in our hearts [ 2 Pet. 1 . 1 9 . Our hearts which were 
but the Chambers of darknefle, the couch and 
refting place of our blinded minde, God,whohath 
commanded light to fhine out of darknejfc) hath fliia'd 
into,Qiin'd into the darkercorners ofthzmfT ogive 
the light of the knowledge of the Glory ofGodin the face oj 
lefus Chrifi 5 who is thefpirituallday-ftar,thatday. 
fpring fromonHigh, which through the tender 
mercies of God hath thus vifited us, giving light 
to them that fit in darknefle, and guiding their 
feet in the way of evcrlafting peace. Hereupon 
I the Kingly Prophet ravifh'd , it feemes, with the 
joy of the inward man 3 tells us, That the fiatutes 

„ '/ 


of the Lord art rights andnjoyce the ^ir^Pfal. IP* 
The heart which was before mcerclyfenfuull, a 
rudelumpcof flefh, a cagcofunclcanebirds, a 
bundle of fin ful I and impure thoughts, they new 
brufhandfweepe, and fogarnifh with fpiriruall 
gifts and graces, that indeed of drooping, they 
cheere and elevate it - y making that which was 
before the ground of Terror, the meanes of rejoy- 
cing; more defiring it now than gold, than fine 
gald ^fweetcr than the hony or the hony combe : 
that, to the w/W regenerate, the Law of God is 
not a fervid barely, but a delight ; His delight is in 
the Law of God \ And in that Law doth he cxercijehim- 
felfe day and night j Pfal i , 2 . And indeed,wherein 
fhouldhe beexercifed ? what objed more pro- 
per or more blefled ? what fhould the Spim 
minde , but the things of the Spirit ? what the 
Righteous aim* at, but his center and eternall 
rcfting point ? God hath created man forhis own 
Glory; and as Man is the end of the world, fo is 
God the end of man, and his Glory of both : And 
therefore he is call'd, TheTcmpleofthe Living god, 
and his minde the Sanftum San&orttm in that 
Temple ^ in which God is faid } not onely to dwells 
but to walke> 1 Cor. 6.16. quanta Mi AnimtUtr 
tudO) quanta (jr meritorumprxrogAtiva^ qu& divinam 
in feprxfentiam & digna invenitnr fufcipere^ejr fuffi. 
eiewcaferc ! faith S. Bernard. That Souleis of a 
boundlcfle«>r//i/and^^^, that can compre- 
hend the incomprchenfible God : Cannot the 
greater JfiPrWcontaine him, and is he involv'd in 
the lefi 1 Is the <jMindt a Temple for him to dwell 

H2 in. 






{up. Cat. 



^ he , brtftutn 


in,thatdwel!eio n at iyi i tuples made wi>h hands? 
is there in Mm zTdbtruacie tor his fervice 3 at 
whofe iecte both Men and ^ingds fall downe 
and worfhip I This then flhould mount him above 
the^vorld, arid a;l f he bafe Lees and dregs There- 
of, difrobe him of his earthly garment , make 
him put on the New man in Rigbteeufbejji andHolines^ 
fhake ofTihe very duft from his feetc, thofe dufty 
corruptions which fticke fo faft on his feet of 
frailty, lifting himfelfe above himfelfc, and re- 
j tiring from all outward things into the Seule y the 
foule unto the minde y and the mind unto God y may 
feeke his convei fation in Heaven onely , minding 
nothing but Heaven and Heavenly things * y every 
true fan&ifiedyto being not only Heavenly y (fahh 
S. Bernard) but Heaven it felfe j and fitting in the 
body, tavquam Deusin fuomtin&i where his un- 
der ftanding (hines as theSunnc. his vermes as 
rhe Starrest and his Faith as the Moonc- which 
he calls, The faitbfuH rvitnes in Heaven. And fo 
Man being a kinde of Heaven to himfelfe,and ha- 
ving a God within him, rulingand commanding 
it , ftiould alwayes have his Contemplation 
wing'd, his thoughts towring upwards to the 
God of Gods in the Heaven <of Heavens, where 
there is joy unfpeakeablc for evermore. 

And now you have heard what the Front of the 
! Text meaneth by the word, Mind, whatheroffice 
and properties, and how they looke to the Law 
of God v. In the next ranke I am to fhew you,how 
the flejh comes up with all hex Forces 3 and how 
that joyncs with the Law of Sinne. 


I he Lbti/iun Due II. 



Pars II. 

Withtht Flcflt I fervcthe l<tr*9fSimis % 

Ome Expofitors leaving the Ccnev4 Rode, and 
treading the by-wayes to ' kIhwcs and Dcvpaj^ 
make adoublepartinMan^^/^andsv;;/*^/^ 
the one of them they ftile Spirit > the other Fltjh, 
difhonouring thereby the facred Do&rine of our 
Apoftlc, a-s iffadfonav.d thcSpirit founded alike, 
m regard of the inward man ; FUJI) and Scnfualitte 
in refpeft of the Outward : But this were to rivail 
Phiiofophy with Scripture, fend S. Paul to sta- 
gyra, and ArtfUtle to the Schoole o^Tyrannus ; 
for the fame Divinity the great Pcrtpatcticke 
pteachethin the firftof his Etbuks; where hee 
divides the Mindc into two parts,*^!^ where 
^cafen dwelleth •, andSxoyv, where Pafsions reigr.e ' 
Thefe drawing one way, and That another; Ap- 
petite in an incontinent man , being towards Ret- 
fon y utmemlrum pAraliticum^ as a limme that is 
ftrucke with the dead Palfie, turne it to the right 
han^ and it falls to the left; whatfoeveri?^^ 
diftatcsforthe fetter, Senfuality ftraineth to the 
worfe, and what is that ( fay they ) but the FUJI) 
and the Spirit ? Thus, they wouid confound Na- 
ture with Grace y the meere Carnallrxtn wall the 
Regenerate; making the ftruglings of tic one 
bctweene Sexfnalitj and Reafin, the others corn- 
bate betweene the Flefb and the Spirit^ But S. 
Augtjlint tells Julian the Pelagian ( who fir ft 
hatch'd this dangerous CockatriceJ that in tfoefe 


Ads l 9 .9. 

Cap. 15, 

H 3 




The QhrijiiAn VuelL 


Cornel, a lap. 
in Canon.vcrl* 
Ep/fi. S.incli 

words or the Apoftle. Sum gtmitusfwttorunt ^cen- 
tra, cdrmdes concupifcentias diMtcantturn 3 the deepe 
(ighcs and groancs of the Saints, breath'd out a- 
gainft their remainders of corruption, and their 
catnall frailties-, their minde tewing the Law oj 
God) but the hltfh the fraile Flefl)', lead captive 
by the LwofSinne. 

Now, in Scripture, you know the word Cart, l 
Flejh, is takeneither properly, pro carmlenta Ma \ 
mele^ for the body which is compos'd of Flcfh ; or j 
el (c Tropically, for her flefhly qualities: and in 
this latter fenfe it fometimes fignifies the corrupt 
riMuoftheFlefh $ fometimes,the lufts of the FUjb\ 
femctimes men exposcl to #<?/£, which are no- 
thing elfe but Flcfh y and hold a direft Antipathy 
with the Spirit : And therefore the learned A. 
frican tells his CenfentiMjhz the that willbe£w- 
ncntinvertue,thnftbefreecftheFteJbi And hence 
is the Apoftles, Vos non efiis in carne 3 Tee Are not in 
theflefh but in thejpirit> Rom. $.9 . And the Evan- 
gelifts, Jfyicquidnatumde cams )Carotft, Whate- 
ver is borne oftbeflcfhjisjlffh ; and tvbtifoever is borne 
I of the Spirit ^is Spirit ;J©h.3.5. Againe,C<ir* g«es 
I fometimes for Concupifcemia , not properly, as if 
Flejh were Concupifccnceit felfe 5 but Metonimkal- 
ly; becaufctheFlefhis, as it were, the (hop of 
the Soulc, where it moulds and workes, as the 
Potter doth his clay , Concupifctntiarum imagines ejr 
portenta, I know not what ftrangc \^dntkks and 
(jv/w/fr'/ofcoticupifcencc: And therefore fome 
Philofophers arc of opinion, that as thecenfati- 
onSj fo the motions of the fenfitive appetite arc 

■. I - I ■ ■ " ■■" • ' ' ' ■ ' ' M l ■— ■■■ ■ } 

The Lhnjiian c Duell. 

I 99 

• $ 

well in the Mj and organs ot u ? as in the 
foale > though others more iubtilty, and indeed 
more rationally, fay, that as they sue jpmt nail ^ 
vital/ and anima/t) Co they are in the (ouie onely ; 
fmccthat alone is faid, of itfelfe to live, and the 
body by that life $ and yet the body ( as they con- 
ceive,) by the Organs 9 Spirits and Blood > doth dif- 
pofe and aflift the Joule in thefe and the like mo- 
tions and operations, whereas Saint Cyprian will 
by no meanes hcare, that the afftciions fhould any 
way belong unto the body* but to the )£#/*, Hoc 
ipfttm qmddico carnis afftfitas , improprie dtco t faith 
the Father : For vices indeed are principally the 
Soulcs, to which finne is dire&ly and properly 
imputed, for as much as it is indowed with judge- 
men^ will, knowledge ^ower^by which it may cfibtw 
that which k evilly and cleave to that which is good : 
the Soule ufing the Body as the Smith his ham- 
mer, or his Anvile, by which hecforgeth arid fa- 
fhioneth, Omnium turpitndinum idol*, quarumcun- 
quevoluptdtumfimuUcbra^ all her voluptuous and 
filthy Idols of lufl and fcnfualitie. The Flefli 
doth neither dilate nor invent, nor forme, nor 
difpofc; noprojed, no thought, no malice, no 
finne from her ; notfiom her , but by her \ the foule 
not finning neither, but by the flt]h> Saltern me- 
dtatmenmota: And yet theFlefh, asitisFle/h 
meerely, without the Soulc, can neither finne, 
nor ferve finne • knowing that when theFlefh is 
Separated from the Soule, it is nothing elfe but 
Putredinismaffa, & paludis Jcervus , aputredand 
corrupt Mafle or Bog , and when it is joyncd 


S-Cyp. mprol. 

dc Ca'd?/<z> 
virt. Cbrtfii. 

Idem ibid. 



The Cbriftim Duel/. 

with it, It isatbeft, but £**drtgd Animx fas G+ 
Itn calls it) the Chariot ot the Soulc, in which it 
jogs for a time in Triumph, and then it is 
Career aw true , the Goale and Fetters of the Soule - y 
nay, his Sefulthmm anintdy the Grcekcs calling 
it.fVfjLd.qftaft 9 Y^L l a Tombe or Sepulchre, ali- 
\ ,ng death, a fenfible carrion, a portable grave $- 
Vht home in viti)s eft fefnltus^ ubi c$rrt$ft$ corporis 
jC4tent (cders, nbi ktme tmoirfis eft fefuldfrum^biin 
honine, n&nhemo cerniw^ fed cadaver : as the golden 
congu'd Chryfelogus inhisi20. Sermon upon the 
fifth of S. Matthew. 

But what thcn 3 is it this CarkafTe and Tombe, 

.ind Sepulchre S\ Patl here fo much complaines 

I of > is it the bodie and the fraileties there,that are 

here meant by this word FUfh? noe: But as before 

wee tooke the word A/**/,TheologicalIy ,not Phi- 

fically; fo doe wee here the word Caro y Flefb, nor 

for the flefiily lumpe, this fraile mafic offk/nne & 

£/<W, and nerves kneaded and incorporated into 

one fubftance ; but for the Cat full and as yet unre- 

generate part of man^'if, Minde % Affections ^ foiled 

and corrupted from the old Ad*m s fo Gal. 5.20. 

Herefies are called wtfl* *9 «?df. Workes eftbe 

ftefh : Now, Herefies you know flow from the I 

minde^not from the bodie, fo thatthemindeis 

infomefortFlefhas well as the other, not flefli 

fenfible and materialist Metaphorically taken: 

infomuch that the very Saints and fervants of 

God , as long as they have the dregs and remain 

dersoffinne about them, not only in the inferior 

partofthefcule, butevenintheminde and the! 



^Thc thrift tan uuvli. 



C'l-l.q z. 

will; arc fflid to bee FUJI); and the rcafon is be- 
caufc chat that finnc by which wee confent unto 
theluftsofthc flefh is n.>t committed butin the 
vfculj where it hath his original J and foment* The 
Scfaoltwan defining Coneupifcence to bee nothing I Ait$od.iib, 
clfcbut VoluntAtirn improbam^qua Anima appetitfo; - 
niiAriinCfCAtnra^ A depravedncsef the wilJ, by 
which the Soulc defireth to play the ffcumper 
with the creature : And is } that ihe -\po- 
ftleconfeflcth that hce is not vet delivered of the 


burthen of the Flefh y that hee full labours of her 
infirmities; that hce is Carnal/both by Nature and 
SuggtfiWi ky ¥ Nature,becaufe borne fo; by Sug- 
geition, through the daily flatteries and titrati- 
ons of his flefhly afibciate, -QuxnevpoJlKOs^ lectin 
/iobis^nosfequitur^ faith S\Ambrofe ; which haunts 
and whores us wherefoeverweegoc- acontinuall 
DaliLzh about us^ and m thin us; notdifcardingof 
this Hittite^nor this Amonte-Join in defpight of us, 
it will bee medling with our flefh pot,fo journe it 
willinour3/#/?(/;here 5 &dwelinourtentof^^4r. 
However,I ptefume,you conceive a difference be- 
tweene flejh and Flefh finely that is meerdy Car va/l, 
and another which is Carnall but in part ^ him that 
is hide Fjcfl\walktsiutbe Flefh, and whofe weapons 
arepfcly, and him that is onely obnoxious to the 
Infirmities of the flefh, an Amphibton (as'Imay call 
him) betwecne Flefh, and Spirit, Carnemkiben- 
tern U»t Deiobjheper4fH(asCartbf*f[anSpcakcs)\\ T hofc 
flefh is ever fcolding witli'thc Spirit, and his ipi 
rit everchiding with theflelli ; for tobee flefh 
imports for the mod: part a humane ImbeciUitie. 

I but 

*Pareus ;n 
cap. 7. ad Rom- 

de pccmtcii.liu. 
i. cap. 14. 

In cap. 7. ad 
K r <n- 



S:rm- 6. dc 
z c, b- Do.*. 

S* Bernard, 

scr hi- 7- f><p> 

c • • 

V* 14. 

The thnjlim 'Duell. 

but to be /*, or Afttt tbc flcfh, an vniverfallbon- 
da^cand fubjcftionof mans nature to the lujis of 
rbtjtefhi The Patriarcks > and Prophets 3 and Apofilts 
them {elves were flcfh 3 and liv'd hecre (faith S . 
Avguflwc^) but they liv'd not here /» /^y7</J . p<?r- 
tab Jim Cdrncm> von Pertabantura Carne^ theflefh 
was their Burthen^ot their guide. And therefore 
it is one thing to fay, that Sinne and flefhly eor- 
ru prions are in man 5 another that man is infinne 3 
and in iheFlcfb ; as that of S\ Peter to Simon Magus 
was more wounding. Thou art in the rail of Bitter- 
/?£; 5 then if hee f«d,thc gall of Bitternes is in thee^ 
Foj\ for man tsbr-e infinne and inthejlc/bptcfup- 
pofes a kind ofuaffalage and Thraldome, finne & 
theflefh have over him • for finne to bec/a tnan, 
an Hereditary corruption, quamnec fuge7ep9j[umus 3 
mefugire^ circuwferrenccc^ecfi , which wee can nei- 
ther ibake off nor avoid, but it flicks like a Burre 

J to our fraile condition 3 and though wc labour to 

• wailiitoutwithallourHyfopjallour Nitre, yet 
this v£thitfc will not bee clcang, this Leopard will 

; not change his fpots 5 but though thcMmdebcc 
intent upon the law cfGod y yet the Flefcthc weak, 

: wc Ac Jlcp? will bee ftill ferving the/^ of sinne. 

1 The Law of Sin ? what's that? what ? that which 
before S. i^tf/entitled to the Lexmcmlrornr., The 
Law in his members; & what is that Law? That 
which in the next verfc,he calls Corpus mortis ,The 
Bodyofdeath. And what is that death, and that 
Law ? That which all the Servants and Saints of 
God have pang'd,and groan d under Concnptfcence\ 
that which S.Auftinftilcs legem fzttdam, legem mi- 


The £hrtjlian VuelL 

fcr 'Am p 'ulrjus y .ibcm,LwgKcr \m y A ptitrcd loathfomc 
and wretched lawman enticing & luflful law 3 Iodg- 
ing and raigning in our very Htcmbcrs 5 and in fuch 
a Tyrannical! way, that the Flefh is even infore'd ; 
tofcrvc, and obey ir 3 and therefore by the A- j 
poftlc herecaird ph^r, a Law, the word Law be-' 
ing taken at large, tor any thing chat govcrncs, ! 
and moderates our anions. So char Concupi- \ 
fcence holding fuch a drift Empire and Commaund I 
overit 3 can bcnolcflc then a Law unco it j and 
therefore Peter Martir calls it, vim Y peccati^ etin- j 
ndtapravitatiS) The Sccptcr(as it were j and Preroga- 
tive of finne,an inbred pravkte, jg** quifqitt * carnks 
confttctudincimplicAtusajlringttnr^ By which every 
man 3 involv'd in thecuftoimry fmres of the flefli s 
is fo manacled & bound as by a rigid Law. Now 
itiscairdfcv/ff^r/, Thclaw offin> becaufefuch ! 
concupi fcence is fin indeed 3 not only Fowcs^et Cau- 
/<f 3 and Pcenapeccati (as the Church of Rome doth i 
cavill,) but peccatum it felfe,S. Paul, nolefle then 
fouitecnc times in this E piftle calling it plainciy 
Sin 5 feven times in this Chap, fcurc rimes in that 
before, &: three times in the next that is 
called Lexmembrcrum the Kiw inourmembers,be- 
caufeitufethallour parts & powers & faculties 3 
as inftrumcntsormembers.-orelfe Icxmcmbrorum^ 
in relation to corpus mortis. This law in the m£bers, 
being afterwards call'd The body h y &nd there 
is notrue^^you know without its w?^. which 
mebers do here fignifie 3 as wel a| the Powers of the 
w/W 3 as al the parts ofthc W)' 3 infc<3cd & defildby 
(in>which as an hereditary difea ft we have derived 

1 2 even 




v. 1 4. 


i) Uue»> 


\ Cor.hp-ncap. 
\ 7. .id Hum- v. 

! S>fl rmati ba~ 
bint -»i 

Efbefy'i 6. fi- 
ll fiLj del funt 
atly lob. i. 

j 1 3 . e>" /o/; r*- 

tdns €.\ ci- 



cvlrntfofcul QVJQipfa , itlu.ingnotonely infome 
one parcel us. But (prinkling this contagion 
lhr6uglube Whole Man j and every parcell and 
memeer of him. 

Now this whole man though it fuffer the diftin- 
dion of Im< nor and Exterior Homo yet it is but one 
& the fell fame man^But by reafon of divers states, 
/jffeZtor,^ and operations > call'd the inward and the 
mnwrfmaii' and not as the Manicbees wildly fan- 
cy -/teaching AM jb$/e* in man : the one good, from 
which vermes flowed ; the other, m// 3 whence 
• vice s proceeded • and ib confequently < that in one 
maa there were, as two wen $ the /wp<W embra- 
cing*/^ vermes : and the outward, following 
thef e iritis ; but in one, and the fame man,there is 
one pnd the fame (oulc • and in this fame fonlc, and 
the C^me portion and faculty, Calvine fets this 
ApfulicJlcombat, making the inward man no- 
tbir-gbut the rninde : quatenusconfentit legi Dei, the 
outward the fame mwde,quatznns concupijeit mala 5 
which though the Icfuite cry <downc for*^*^ et 
Hxretica, and fee's up Re a for) &fevfe in'a vie With 
the Flefhand the Spirit ; for mine ownc part I 
thinkeitboth fenfelefie and reafonlcflej foraf 
much as the combat betweene the fe is proper on 
ly to the Regenerate , Betweene the other., to the 
mcere naturalized car nail man , who hath" no touch 
of the Spirit at all, nor oftentimes of God about 
him. And therefore that wee may at length 
take away the virile from thi-s darkned face, pull 
a fide the curtainc that fb obfeures the T*exr, wee 
muftknoWjthatin one and the fame S.Paul here 



there is a double ftiian cotrfiderVl- the one, interior 
Ingraffecfinto Chrift , afliiled and agitated Dy 
the holy fpirit, which fearcheth every chinke 8c 
cranny of the hcart,watering her barrc n furrowes, 
and fending fhowics intothe little vallies there- 
of, making it fruitful! with the draps ofiainc, 
fuppling and mollifying that ftonc like flefh * Ac. 
cording to this man, which is Inward ; he wills 
that which is Good , applies the law of God . 
fcrvesit, delights in it , magnifies it; Theo- 
ther Ext (nor, which is not yet totally renewe i 3 
bwtremaines in part camali, ftiil retaining the 
corruptions ofmans nature; and asaprifonerto 
the flefh, hath nor yet knock 'd offhisGVwand 
Fetters; This man being itill outward to the 
world, followeth the law in his members^ And 
hence is that W^ 1 ^ that contrary warre in the 
fame man, in the one part or wing of him , we fee 
the lawof the members, fighting and flrug!in<* 
for the law of finne ; jeading man captive through 
the infirmities of the flefh : Onrheother fide, is 
the law of God : to which, in a hulycorrefpon- 
dency, the minde cr will being renewed, aflcijt. 
Betweene thefc is the whole man placed, qu.iji 
communis p\t da, as a common booty orprcyc; - 
pol'd unto the a (faults of both. And in this fence 
terit fpceds with him, as with the two oppofi-c 
armies in the valley ofRephzdiw, Exod: i 7. fomc- 
times ifraell prcvailcrh ; fometimes Amahck ; 
the minde fometimes ; fometimes the flefh: As 
long as the kinds be heldi\p> whiles the thoughts 
be elevated, the minde foring, there is a great 

I 3 fl)0Ht 



i Ar{ - i 
' ad 1 



v. 23 



\ -, 


The Qbnjiian VuelL 


[bout beard in the Hebrew Campe, the Ifraelite hath 
theday, the/wWw** prevaileth, and then the! 
Hcfinmb goes for ihe LarvofGod: but when the 
&W.r ^^ let downer when his devotions arc a droo- 1 
ping, when he begins to fiag and grovell towards 
theFlefh, ftraight there isanoyfe of victory in 
the Heathen troops,the A walekite gives the chafe, 
the{?«/)rj/^/w4»pTevaileth, andfothecry runnes 
for the Lawtffwne. In this cafe the regenerate 
manmufldoeas Mofes there did , rest upon tbeftene, 
the Corner- ftone , Chrifi lefm : and his hands be- 
ing wt&rit with lifting up , his mentall parts over- 
burdened with the waight of the flefh, Faith and 
Prayer, like another Hur and Aaron, muft pillar 
and fupport them ; then he fnall be fteady till the 
going downc of the Sun, till heefet in death; when 
vAmalek (hall be discomfited, all his fpirituall 
enemies puttotbefword, and he in peace goe in and 
poflefte the land promifed to his Fore.fathers 3 the 
ex leftiall Land , the Canaan above, where he /hall 
raigne with Abraham, Jfaac and Jacob, for ever aad 

Thus in a double rankc, I have fhewed you the 
double man, inward and outward; the one under 
the colours of the fle/b, marching for the Law of 
finne, the other'under the Enftgne of the fpirit y 
fighting for the Law of God. It remaines now 
that in the Keare we bring up iheEgoipfc, the A- 
poftlehimfelfe ready arm'dforthec6nfli& 5 and 
viewing him, dividing thefc Ranks, obferve how 
with the Mindehe ferves the Law of God, but with 
the Flcjh the Law of finne. 



The ibfijlian Vueit. 


Pars III. 

Ego 'op ferviff , Imyfilfefcrve. 

SOme ancient Hereticks, taking occafion by 
the errour of Origin , (whom many of the 
Grecke interpreters followed, and feme of the 
LatineJ make here a Projcpopeia^ox fic~HoperJon£ i zs 
if by this Egoipfe^ I my felfe^ Saint F.ftf/himfelfc 
had not beenc undcrftood 3 but fome other by him 
pcrfonated (Come unrcgenerateorcarnall man) 
or if himfelfc, himfelfe as he was formerly under 
the Law, and not yet under Grace : In which o- 
Dinion the great Saint ^yfugujliwconkffcth that 
3c fometimes wand red, but afterwards tookeup 
withhis PrifK dliter intdlex(rar?? y vel potius nen in- 
tellexeram > in the fir ft of his Retractations 23, 

And upon this tide many fcruptes of the Church 
then were after wafted to pofteritie. The Pela>* 
gi>wsofok\, and their way- ward Profclites, have 
fcattered two peftilent Epiftles to this purpofe 3> 
the one written by Julian to Boniface at Rome ; the ! 
other bycightecneBifhops, Ring-leaders of that! 
[action, to the See of ' Thjfalomca , both which 
quoted and confuted by the learned Father in his 
*s4mi-ptUgtan controverfies, principally againft 
Julian the CM ufter-m after ( if I may fo (tile him) 
of that dangerous Scft. whocontended,that un- 
der this Ego ipfe, Saint Paul either defenbed, ho- 
miner* alijuem libidtnofumjome 011c that was lux- 

S. Ckvjf. Theo. 





'D. Ah * Mb. 6. 




Par* m cap* 7* 




The ChriJIUn Vueli. 

urions or incontinent, notyecwafh'd from the 
groiTer corruptions of the Flefh h or elfe difco^ 
ver'd the nature of man after the Fall, when and 
how jarre he might prevaile without grace; and 
upon this mifconjefture 3 they ftrooke at the 
heart of originall finne , ftrangled that in the 
wombe of our firft Parents, gave fucke to new 
fancies of the times, cocker'danupftart of their 
owne begetting, flioulder'd up nature with grace, 
engag'd freewill in matters of the Spirit, contra- 
ry to the ApollltsPcaatitmintnthabitaffSj and his 
quod von vellem, hoc ago, in the 15. and 17. verfes 
of this chapter. Rut it is more than probable, 
that this Ego ipfe reacheth Saint P^/himfelfe, 
he continuing his complaint, in the firft pcrfon, 
through the whole body of this chapter, Ego-fum 
carnaliS) ego agnofeO) ego corjfentio^ e%o deUcfjr^ ego 
ferviO) it is ltkatAmcarnAllax. thei4.ver(e, and / 
allow not, at the 15. and / wilt not jxt\iz 16. and/ 
delight, at the 22. and iferve here, at the 2 5. I, 
I my felfe, I Saint Paul % I the Apoftle, I the great 
Do&our, I the chofen veiTell, hee gives not the 
■Ego nefrfo quid leaft hint or touch ofany other: And therefore it 
is a bold Fiction, andamanifeft depravation of 
the Text, to wire-draw Scripture to mens pri- 
vate purpofes, interpreting hereto, by Alter, as 
if I Saint Paul were not carnall, not fold under 
finne, not captivated by the Law of it, but fome 
other, fome lew or Gemik not yet converted, when 
the maine bent of rhe great Do Jtour drivcth ano- 
tferway, he fpeakmgof himfelfeinthc flateof 

fit Scrpturjs 
pemtus per- 

n on fit, B 
not . in cap 

:is Apoftlefbip, 

the confliih and sikrmi(hes hee 


then had betweenc the Mindc and the FJefh, not 
of his old Pharifaicall condition's fomedreamc, 
for the words arc of the prcfent, Egofervio^ not 
Fgojervivi- not I did, but I doe fcrvc, and not 
barely *y& neither I, but *»re< ty», I m y felfe, I 
and no other, which excludethall figurative in- 
terpretation wharfoever: And therefore doube- 
lefle the Apoftlc here, even as * Apoftle, by an 
ingenuous and humble confe/fion of his ownc 
frailties, doth bemoane his prefent condition , 
and though in the ftate of grace, findes himfelfe 
not onely not conformable, but in part avcrfe to 
the fpiritualitie of this Law • acknowledging 
with deepc groanc,that he was VcccatimAndfium^ 
fold under 1'innc (ashephrafeth it ) that inward 
finnche mczne )Cwcuf>ifcence, not onely afervant 
to it, but a very captive «*xv** u K €pT *f l > hiding 
wee captive to the Law of finne, i>. 23 . A UMetaplor 
taken from the pra Slice of Generalls in their 
Warres, whereas fome arc deftin d to the Sword, 
fo others to thraldome andimprifonment : In i 
which, though there be not alwayesanoyfe of| 
(laughter, there is of bonds and (hackles, and 
fometimes of death too, when the Ammonite mnft 
to the Saw. and'theyte?, and the Harrow o( iron, 
iCbrcKio 3. But in this Apoftolicall Wane 
there is nc danger of the yf.\y, nor the S*ip, though 
therebcofthcfhackle; no ilroake oi fate, but 
of tAptivHji no marking out to the Spwrvf, but to 
Banjome , to that 3 Evsfi: cftis pretio migrip, 1 Cor. 
6. 2c. In expectation whereof, though he com- 
plaice for a time of wretchednefj* and death ^\\\\3l 

K Sim 

* Scd hoc forte 
miquui 7>onA- 
pojiolus 5 arte 
D. Aug- firm. 
f. dc-verb. A- 



I a fed - 
■ lor ant k car- 
;:rs tnfirmtcL- 
tc-Artt'ln c-7' 
adRojJUV* 14. 
Tt'gh'i cap li- 
1 . uti y cum 
>ii , c> a 
"ra 1> 
5 . d m:- 
, runt) 
■ Ht. 
I'.ir. aicap'7* 
lio.'i-v. 25. 



V* 1 8. 


Jgujs me Ubttthit i who (hall deliver me from the 
body of this death ? yet a death indeed he rather 
hewailesthanfnffcrs, this being the voyce not of 
one deff airings but deploring his carnal I infirmitid ; 
Sothatinthis ferviceof the law of fume. Saint 
Paul is not a voluntierc you fee, but goes upon 
command, hath his prejfe-moncy from theFlefb; 
(erve hemufl, whether he will or no 5 he hath a 
Mar(l)all within him, that dragges him as a flave, 
and hec muft fight or fuffer : This makes him 
groan indecd,groan to an ts£riir.o[usego hemo^vxtt- 
ched, wretched man that I am : And yet, though 
he fogroane, and under the heate (itfeemes) of 
his rcflleflfe a (faults, and is thereby infore'd fome- 
times to retrait , yet hee leaves not the field 
totally- a Captaine hehad ratherbe thana^v*^; 
and a Captive hee is made, but 'tis much againft 
the haire ; ferve hee doib, and nvufl, bmaffent hee 
will not •. his mindc is ingag'd another way, that's 
for the Law *fCcd' y but the Flcjh, the truttrous 
Flcjl), lycsinambufliall the while, and this bc- 
trayes him to the Law offinne : this makes him fo 
deeplycomplaine > //rfl<m>^//*/*ww, that is in my 
F 'left 3 dwclkth no good thin g^xhzt is true, none, not 
in my Flcfc&o good there, and why ? becaufe it 
ferveth the Law of fi»vc. Butlknowagaine, that 
in me, that is in my mind* dwelleth fome good, 
that's true too, good there 3 and why ? becaufe it 
ferveth the Law of God : Ft in ifio hello eft tota vita 
fanchruw^aixh Saint Augu (line. Every fanftified 
life, is but a Duell, fuch a Ducll as this, between 
the Mindeand the Flefli : No truechildc of God 


c Fbe f bnjlian 'Due 


but hath beetle a Captive in this Combat : who- 
foever is regenerate^ fpiritu.Ul^ I confefle, but he 
is in part c.ima/I too, for as muchashchath i 
depos'd his carnall infirmities , not yet totally 
uncloth'd himfelfc of T^ture ard the Ftefbj Si 
quit dubitety exCMtiat cor jttum , if any temple it, 
let him fcarch his heart a little, fifthisownebo 
Pome- and there hce fhall finde either his luff 
lurking, or his hypocrifie: we are noFrf/lfrW*, 
nzrallFlefl)) butcompos'd of both, left! we Should 
cither deft me for our infirmities •-, or grow proud 
through our fpirituallend&WMents : TheA//Wpcr 
haps may be mounting, and rowzingasir were 
her feathers, take her flight upwards to God and 
his pure Law ; but the Flejh will be dill bottoming, 
fluttering here below, and (looping fervilely to 
the Law of (inne* 

Now, this L*w hath not barely an habitation in 
our CMcmbers 5 but a very Throne^ it not ondypcf 
frjfcth the Regenerate ybutra/gnesin him • raignes 
in him as &Tjrd#?i not as a r<7'#£j makes him a 
y74W, not afubj.'fi ; bids him acknowledge a jW*/ 
fora Scepter^nd a Scorpion hrzfvord; And there- 
fore Lombard telis us, that it is 7/>/S Ty annus in 
membri< y a very A7r<? in ourm-embers; orelfe, 
CMannbrtttm D^monis (as PimcninshdiXhit) the 
Hiltofthe Divelsfword, by which hebrandifh- 
cth, and plaicth fo cunningly his prizes with the 
Flefh. Ahd ofthefeand the like Fancies, the 
Schoolcs doc generally ring, Vulnns anim.e, and 
Languor nature, and Habitus corrupting and vititim 
ingenitum 5 A wound, a difeafc, a Ianguifhmcnr, 



Caro fempar 
■ r, 





Grtz. d 




7 6 

i. t . 

[C. au 

The {Jhnjiiin Duett. 

Team- i 

us [ait* i. 

g. b. 

* C^f-hPomcs, 

pen.: pc cent i*. 

Dc fide ad Pet. 

* ?olSynt. lib, 
6- cap. 5- 
Owjcj /»'.«« 
motusy quia 
aptifunt inje- 
& per cam re- 
g*lari 3 jt eatti 
peccata-, ctlam 
in parvulisj, 

funr prater 
or din: m natu- 
re pr'imitm 
rc£. mor.pag- 

Strom- lib. i. 

J DfS.tcr.ment.* 7« 

nay aVuc they vvill hearc of, but not a Sim.e^ a 
Sinnebyno meanes (the Mailer himfclfe allow- 
ing the word vitium, but not P scutum) the Mo- 
rher*and Nurfe, and rod of Ttanfgreffion , the 
Tinder, and Touch- wood of fin • nay the match 
and the fparklc too, and yet not finnc ic felfe. 
When our Apottle here Be-finnesic over and o- 
ver, the man after Gods owne heart confefling, 
that He was jbapen in r^ukedneije^ and that in fwnt 
(this very fib) his mother conceiz >d him . And there- 
fore S.Aitgufline^ot (as fome would have ic) FhU 
gentium puts it on Peter the Deacon, as a point of 
Faith* That every man was borne, Ivpiei&ti fob- 
ditnm, fo that not onely efneupifienee it felfe, but 
as they rarifie it with their P riwi CMctus^ the E- 
bullitions,FirnVrifingsand Affaycsofliifl:, nay, 
their Primo-primi ; or, if they have an Art to mince 
them fmaller,their Primt-primo primi are all Sin - y 
forafmuch as Cencupifance being evill of it felfe, 
is, ofit felfe without the confent of thcwill, * a 
finne : Othervvifein infants, which by reafonof 
their (tickling and tender yeares cannot yet afft nt 
to wicked defires, there fhould be no finne at all $ 
whereas thefe inordinate motions arc not barely 
the S.ympromes, but the very I m pre ffi or, sofa 

fi ck 1 y fotl 1 C, \l*MW&y a^AAvx W Tmupxnmv Jit ctsAia>p> ( a s 

Clemens AltxanJmuf calls them) Agaihfl: which 
we are to take up our Sword and Buckler ^ and 
not onclyoppofe, but murther them, if wecan. 
And therefore in this wane of the Flefii, the lear- 
ned pATtfienjis would have the cutoff, 
thefirft Motions faine, propter iniquit at em RcbelL- 


The ChrijlUn Due (I. 


onufox their rebellious attempts agninrt the Spi- 
rit y as being, not onclybellowcsar.dfuell, but 
[ircalfo, toour daily and dangerous mif- tra- 
dings, And yet the Church of Rome is Co hot here, 
for the immaculatcnefle of the .Saint, that flic al- 
together dif-inhcrits him of flefh, cuts off the In- 
taile of his primitive corruption, vvaflies clean* 
away his originall Taint in the Laver ofB*p:ifme- 
And fo doth the conduit of our Church too, qnoad 
RcAtum^ butnotqK0ddJ#nm -, The guilt of finne 
isexpung'd. but the a&andexiftencyremaines 
ftill, even in the Regenerate; there being fouud 
in them not onely panas qvafdam, aut (equelajpecca- 
//, Certaine fcquels or punilhments of finne, but 
alforeally^ andintheirowne Nature daw#al>i/es 
*.Rcltqui*4 % remainders enough to damncthem 5 
but that the dominion of finne being Bankrupt 
fas it were) and broken, and the bond cancell'd 
above, they make not to the condemnation of his 
perfon that is atton'd and reconcile by Chrift. 
And therefore the Cardinall may fcrbeare to tra- 
duce us for LMeffaltAtts and Origtnip, becaufe we 
allow not a totall eradication of fin by the power ' b put.c. 13. 
of that Sacrament - y for as much as fome at his 
owne Tung, denying concupifcence after Pap- 
tifme, to be Fecatuin ; yet they fay, that it is 
Rad?xpcccat} y and fo takes bold in the very child 
of God ; which Root though it be crufh'd a lit. 
tie and bruiz'd, yet it flicks faft ftill m the 2V\*- 
ture, notwirhftandingthe^«///be abfolutely re- 
mov'd from the perfomftba reiterate. And this 
much their owne * Lombard in circumftance will 

K 2 tett 

* Rrjcrmd'fi- 
tfius D.wctun- 

Bell, de facr. 

* Lib. ^. dip. 
?*.#. B. 


The Cbriftian Vuell. 



tellus, who grantetb 5 that bytbevertueof Bap- 
tifaijheri is a full abfolutioc of original! finin ie- 
fpcdl of the GutU of it, but a Debilitation only , and 
an Extenuation ol the v/ce,no totall Extirpation. 
And therefore the (jratiamfts fticke not to glofle 
here, that it is not fo difmiffed, xe fit, that it be 
not at all , But it remaincs delihwum & (ofitum, 
Ianguifhingandflumbring, not dead it feemesj 
Nay 3 ////£0 defanttoviRore, comes on more fully, 
Manet fecundum culf&m, dimttitur /ecundnm folum 
£tetr£ dAmnationis debitum. Whence I gather, 
with that learned * Prelate, thztconcufi/cence after 
BaptifmeisnolefTe than Culpa, even in the Re- 
generate ; And that, 1 hat juftice which is con- 
ferred onthem, confifts rather in the participati- 
on of Chrifls merits, who cut the fcore, than in 
any perfc&ion of Vermes, or jQj*alitjes infiud ; So 
that the visdawxatma (as they call itj The con- 
demning power in this Sinne is taken offbyver- 
tue of that Sacrament , but the contagionoxdeor* 
AImUm of it, ftill dwells in man ; which is fo ri- 
vitcd in his nature, and as it were nature it felfe ; 
nt telli KOnpo/it fine deftruftioncTiatur*, we may at 
foonedeftroy nature her felfe, as It* And if we 
bcleevcthe Scholeman, Non eft medkt fammi il- 
ium tolhre, In this cafe God himfclfccannotdoe 
its foLsflexdxdcr Halenft$ y dtSacramentoBafti/mi, 
q.pirt. 8 . -qua/i . 2 . Artkl. 

Let others, then, vaunt at their plcafure,in the 
riches and ornaments of their inward man, ruffle 
in ihe gawdy plumes of their conceiv'd perfe&i 
onSj decke their minds in their white robes of 

purity :| 

The ibrijhan 'Duett 


puricy : fife and whet, and fharpen the very point 
of the fpirit they talke of, yet if wee knock a ]\ t- 
tJeat the doorcs of their hearts. Enter into them 
, w/tb a Candle andafnujfer fas C barren fpeakesj wee 
ftiall finde Conatpifccncc there fitting m hercfoaire 
offhte, c mmaunding, oratlcaft, drawingon 
the morions of the flefh, which they can no more 
1 reftrainc then thebeating of thcirpulfes > which 
(lillkcepc centine/lin the body, and arc the watch 
words of nature that the heart liveth. Emu ft 
vithputcs enter tua^ et non magtsftpprejp^ Hee is in 
an error(Taith S . Bernard) that thinks his corrupt 
inclinations tobc abfolutely dead, and nor rather 
fuppreft, or fmothcred ; Vclis* nolJs, intra fines 
tuos habitat Canan<tuS) let the lfraditt doe what he 
can, this Canaanite will be flill skulking about his 
coafts 5 fm)ugari potejl , cxttrmir.arinonfottfl^ made 
tributary (perhaps) hee may bee, exil'd he will 
not. And indeed, thofe untamed lufts and affj^i- 

onsofours (which are nothingelfe but the waves 
I and ftormes ofour foules rais 'd by every litle blaft 
of the flefh )as long as we are in viron'd with thefe 
walls of frailty, this rotten tabernacle of the bo- 
dy, Modtrdrict revere pojfumus^ awputare non fejfu- 
mar, maftcr perhaps, or qualify for a time wee 
may, totally fubdue wee cannot. 

The mind no doubt may put in her plea with a 
f Video ntcliora -, I fee that the law of God is the bet- 
ter, I fee,and approve it too,and thcrforc I fervc ir« 
Butthen comes the flefh witha Dcteriora ftqior : 
'tis true, the other is the right way, but it is 
troublefome, and flippery, andlikeafandyhill 

Serin* fVJuper 



Orig. Ho mil- 

Cant. i« 

The Chri/lian Vuell. 

co the fcete of the aged- The way the flefh walkes 
isfmoothandeven, pleafingto him that treads 
it s and therfore I follow that ; I follow I That | 
were more tolerable, butlferve ^ laminfub- 
jeflion to it • though my minde have a defire, and 
more then a defire, an ait of ferving the law of 
God: yet 3 thereis another Mafter I muftfervetoo, 
my flefh invites rnee • invites ? nay commaunds 
and hurryes me , and that is to the law of finnc , 
Certain eft, etiam Iebuxjcos habitarccumfiliislttdce in 
IerufaUm, faies the Allegorical! Father- nothing 
more certaine then the deepe remainders of cot- 
ruptioncven in Gods peculiar lfrael{[heklebufites 
willbe ftill dwelling with the fonnes of Iudah in 
Ierufalem: the flefh will bee ferving the law of 
finne, even in the fan&ified andchofen vefTell, 
S . Paul himfelfe *, and the reafon is, 'tis a church 
militant wee live in, an Army (faith Solomon) ter 
nble with her banners -no lying idle, then, intents 
and garrifons,but a daily marching on againftthe 
enemy, acontinuall skirmifhing with the flefh • 
which though by the daily fallyes and excursions 
of the fpirit, itbefomtimes repell'd and driven 
back ('as if it had received the foy le or the defeated 
yetgathering new flrength and forces,itcomcs on 
againe with her frefh, and refllefle afTaults: fo 
that, there is no expectation of a totall triumph 
and furprifall here, but in a church triumphant , 
wherethe Palweznd the Crmnc and the white Robes 
are layd up ; and inftecd of Drums and Enfigms , 
HdHdH)<ibs to the Latnbe for ever. 

The Qnjtian Vuc/J. 


I have done now with the text, and the two 
lawes there, lexDeiyand/expeccatf-, Buttheoc- 
cafion of this meeting liftens after a third law , 
I and that's lex Kegni :which though it be grounded 
(or at leaft fliould bee J on the lexDei^ yet it fome- 
times fall's unhappily upon the lexpecc*ti. Now, 
a warre there is in this law, asbetweene the for- 
mer two^/fewr*/^ fometimes Irreconcilable >and 
not tobe decided, but by DeM4/£,warmuchofthe 
nature of the tween Spirit & Fiefh : apr§uJ 
fpirit for the mod part, and a (tubbernepeece tffie/h: 
for if there were either knmility on the one fide, or 
P*ut*te ©n the other, the noifc of difcord would 
not bee fileud i»et*rjirtets y but the voyce of the 
turtle would bee heard better in our land : There 
would bee more ptAcevp'uhin our walls •> I am fure, 
more pkntioufaes rvit bin eur babiutiofis. What, in 
the nrftinftitution,was intended as zjhteld^ or 
buckler, is uf'd at length as afemiter or (word-. That 
which fhould defend mce from the blowes ofano- 
ther, is the engine by which I wound him at laft, 
and my felfe too; The law, which incafe of inju- 
ry, or trefpafle was ordain'd of old for a San na- 
ry , is made fometimes little better then a houfc 
of correftion. If I malice another, 'tis not I rauft 
fcourge him,but the law^ though it be inmine own 
power te chaftife him with whips, yet the law 
doe it with more ftatc, and more fury too, for 
that fhall chaftife him with Scorfions : when all . 
this while, the lafh falls not fo much on the back 
of the tranlgrcflbr, as his purfe : and the bleeding 
of that(as the world goe's) is as fatal as the other. 

L Sed 

zifplicat o id 


Thet trillion DuelL 


Std hdmrnmnjunt tjU^hCa Ugnm^ the fault is not in 
ihelaw, but in lome other rouchy and wafpifh 
votaries: or ii it bee in the law, lam fure it is not 
in the lex E>a-> nor(l hope) in this Lx Regm^ but in 
the lex peceatr, 'Tis the law of fin is to blame here , 
the mighty Hvloft.rnes (as Cajlrufi<w tolde S./crom) 
th;it rebellious luft of ours, which thus plaie's the 
tyrant with our felves and others. Ilk criminum 
Uno^ lllepArtftiusvitioTtim) that bawd and para- 
fite of vices which in one aft flatters and be- 
traiesus : This is the Fox with a Fire-brand in 
',ihetaile, that burnes up the come field of the 
vmliflwes : the prime wheele and (Hrrerof all our 
urbulent motion s,our unpeaceable proceedings, 
which fir ft fets our pride a-gog, and then our ma- 
lice, and at length our revenge : and in fucha 
high way of diftafte 3 that noforrowofthepartie 
offending, no mediation of friends, no tender of 
ft tis faction, no interpofingof the Magiftrate him. 
fclfecanattoneor pacifie : iut as if there were 
noGofpell upon earth, or elfe no mercy by that 
Gofpel!, they are fhlljewiihly bent with their 
crtiafige, crucifige, the Law, the Law. And let 
fuch -implacable Spirits have their fill of it 5 let 
it enter like water into their bowels, and like jlcttheLawatlaftbetheir 
comfort, and not the Gofpell , let juftice have 
her full fwindgc, and not mercy*, and fo (if they 
will needs have it fo) Currat Lex, let the Law goc 
on,<* lege ad legem , from one Law to another, from 
the Liz Rigpl , to the Lex !>(?/• from the Court of 
Common Pleas here below, to the great Starrc- 


Tfo Christian Quell. 

chamber abovc,where every nun fhall receive ci- 
ther doom or recom pence according to his works. 
The Law all this while is unreproveable you 
hcare,noftaine nor blcmiih there, but either in 
the malicious Clyentor Solicitor, or both; It 
J being true in this cafe what Sain r i*ju/ fpakc in 
another. Lex quicUmfpiritualts^ Hit carrt^Us, 
I'CKttndati Jub piccatO) Rem. j.i'. 

And here fome may expec'tthat Iftould have a 
fling at the Gowne, or ac Ivaii v as the cuftome of 
this place is ) inftruft or counfcll it : But this 
were to bring drops to a River, offer a few mites 
orpcncetoaTreafury that is full $ for no charity 
can be fo barren, as to conceive, that thofe fhould 
be ill husbands in counfeiling thcmfelves, that 
fo abundantly difpenfe and communicate to o- 
thers : And indeed how , or to what purpofe 
fhoiild they receive inftru&ions in a Church 
here,thatare taking fo many in a Chamber? How 
make ufe of the Doctrine of the Preacher, that 
are fo bufic with the breviat of a Clycnt ? But by 
their leave (fori muft have leave to tell them fo) 
God is herein difhonour'd, and the folcmnity 
both of this time and place difparag'd, if not 
prophan'd.They are not (I pre fume) fo ftraight- 
ned with time, nor fo throng'd with the multi- 
tude of affaires, but they might fequefter one 
folemne houre for the fervice of the Lord : The 
hearing of a Sermon can be no great prejudice to 
tlje debating ofacaufe, if it bee juftand honcft^ 
andafcw'Orifonsfirftoffer'd in the Temple, are, 
a good preparative and prolog to a confcionable 

L 2 and 






The thrtfliM 'Duet/. 

and faife pleading at theBarrc. As for any error 
elfe, either in their pra&ife or profeflion, I have 
not to obtrude here -or if I had, I would not : 
Every man, or at leaft, every good man is a Tem- 
ple to himfelfe, and hatha Pulpit in his owne 
bofome, where there isacootinuall Preacher or 
Monitor, a confciencc either accufing or excu- 
finghim : and one lafhofthat toucheth more at 
the quicke, than a thoufand from the tongue or 
pen of another. Cor htminis ( faith Saint tAugu- 
(line)aat DeiTharibulum^autDUboU^ every mans 
heart is an Altar toi God, or for the Divell ; and 
according to the nature or quality of the Sacri- 
fice, fo it fmoakes either to his doome or glory : 
and this is enough for an underftanding eare 
without farther boring it. And indeed it is not 
my praftife to pull Gravitie by the beard ; bring 
backe the grey haire to the Rod and the Ferule- 
Schoole (as fome doe) a Magiftrate, and cate- 
chife a Judge s nay, traduce him too with their 
borrowed and affe&ed Epithitcs, Rampxnty C$u- 
chant, Dormant , and the like unrevcrcntand fau- 
cie follies,which are nothingclfe but the leakings 
of bottles which are not found % the aoyfe of 
Caskes which are both foule and emptied frag- 
ments of that broken veflell Salome* fpeakesof, 
which can containe nothing, no not the drop- 
pings of their owne vanities. For mine own part, 
I have been taught what the word fudge meaneth, 
both by rcprefentation and by office, a King one 
way, and a God another; and what is that but 
a God, and a God J and therefore a God (hall 


— «■■ i »^y * ^ " 

The Ibrijlian Vueli. 


admonifhhim, not I j and one God, I prefiimc. 
may fpcake roundly to another. 

Hcarke then what the God lelofapbat tells the 
Gods, his Judges, in the fenced Cities of W*A, 
Take heed what you doe ^ for you judge not for man, but 
\fQrGod,whdiimth)QUin the judgement - y Wherefore 
TIQX9 lettheftareofthe Lord be upon yon, take heed, and 
doc it) for there is no iniquity with Connor ef peel cj 
verfonsy nor taking of gifts , 2 Chron. 19. 6 {J. 

DoubtleflTc, thematteris of great weight and 
confequence that is thus prefae'd with a double 
C2Lution,Take heed, Take heed. The former Cavcte 
is for a J2u/dfacitts y the latter, for an ut facialis ^ 
firft, take heed what you doe, and then take heed 
that you doc it too 5 fo chat in matters of Judica - 
ture, a deepe confederation fhouldalwayes pre- 
cede Adiion; Deliberation, Judgement : And 
thereafonofthe^/W/da/rr, if you obferve it, is 
very ponderous • For you judge not for man, but 
for God, and God (astheP/JW/?fpeaketh) W- 
v £ttk amongtfth€gcds ) fjal.81. 1. You gods that 
judge men here,/&tf God lhall judge hereafter : 
and as you judge thefe, fo fhall he judge you. 

The reafbn of the ut faeiatU^ is no lcfle* weighty 
neither, for there is no iniquity with God, he loves it 
not, and what he loves not, you are to condemne 
and judge; and that this judgement may carry 
an evenfaile, there mult be vorefpMingofperfons^ 
nor taking gifts. The cares muft be botn open, 
and the hands fhut; the complaint of the * id- 
dow, and the Orphan, and the opprc fled muft be 
as well liften'd to, as the criais of the rich and 

L 3 mighty; 



The Cbnftim Duel/. 

Amos 8. £. 

mightic^afwelljaodaffoonetoo: nay, iooner-for 
the one gives onely 5 the other prayes : and mens 
devotions goe with us toheaven 3 when their bene 
vo!cnces,with the giver, mouider upon earth. 

Let the Sword then (hike where itfhould^in 
the great bufines of life and death . let thc^/- 
Unct hang even in matters of nifi prim ^ that there 
bee no felling of the righteous for a peece of fil- 
ver 5 orofthe needy forapaireoffhooes: nocru 
cllmtrcj^m theone,in remitting incorrigible of. 
fenders ; no partiality in the other, in (iding with 
particular men 3 or caufes • but,/** )uflitia^ tt rim 

And whenjnftice is thus done in your part, it 
is not done in all: manifold experience tells us, 
that when caufes have beenprofecuted by all the 
fidelity and care ofthe follicitor, pleaded byall 
dexterity of counfel, attended by al the vigilancy 
ofthe ludge- yet the my fiery ,thc wicked myftery 
of a decern tales fhall carry them againft wWand 
tj Je-^nd a heard of mercenary ignorants(for mnay 
of them are no better) fhall buy and fell a poore 
man & his eftatc for eight pence : This is neither 
chrtfltan f\or moralljwx fcarcc hu mane; & ther fore 
for reformation of this capitall abufe,itisboth 
juft,& ncceffary^that fuch fubftaneial men as arc 
rcrurnd in Iurycs fhould attend in their own per- 
fon : and not fhuflflc of the waight of publikc af 
faires upon the iTioulders of thofc, whoeithcr un- 
derftandnotacriufe when it is debated ;orclfe 3 
u fc not a conscience, as they fbould, in giving up 
thcirvcrdivfl ; but make xY^'w fireman theirprimvs 

motor i 


The Cbri/Han T>uclL 

tt.ctor, whom they follow like thofc hearts in $e. 
neca t noti quaeunduw eft, fid qua ttur. No man is 
to good to doc his God, or King, orCountrcy fcr- 
vicej nay every good man thinkes it rather his ho- 
nourjhenhis burthenrand therefore, where tbcre 
arc delinquents this way, let the mulct & the fine 
bee laid on, according to ftatutc ■> that where ad- 
monition cannot prevaile, impercf Lex ^compuliu 
on may. 

And now I have performd my office, done the 
part ofafpirituall watchman, blowne the cornet 
in Gtbeah^vA the trumpet in Ravteth, told ifraella- 
loud her finnes, and ludah her tranfgreffions. The 
next a# is from the Pulpit to the Tribunal] • 
where it will bee expefted that Mo/eslhoidddoe 
all things accordingt* the pattewe fhewedbtm by GO D 
in the mount heere^ that lawes be not only written , 
or prefcribed, or rcmembrcd, but put in executi- 
on alfo : and for your better encouragement here- 
in, obferve what the fame Mofa faics to U(hua$ Bee 
ftrong^ and of a good courage ^ for the Lord tly God hce 
t u thst goeth rvttb thcc y bee will not jade tbce y narff,r- 

' fake thee. 

To that God 3 and tahisfonne Chrifl Iefus 3 
wirh the bleflcd fpirir, becafcribed all honour, 
glory, power j and dominion, both now and fore- 
ver, Amen. 

Gloria in excel fis Deo. 


Dcut.3 1,8. 



The Chriftian DuelL 



*Ad <*5Magijlratum->i 
Preached at the A s s i z E s , held at 

TAUNTON in Sommerftt. 1^5.. 

By Humphrey Sydenham^. 

ROM, 8.6. 
Quodfapit Caro Mors eft j £h*od antcm/apit Spirits, 
Vita & Pax. 


Printed by I o H n B e A L E, for Humphrey 

Robin fon> at the S Ignc of the Three Pigeons 
in Pauls Church-yard, 163 7. 


» »•'• 



5*. William Portman, 


rartk not, (my Viobte Sir) This 
U no Challenge / pre/en t you 
with, but a Flag of truce j for 
though it have an Alarum in 
the Front } and the fubjed 
jfeakts warre altogether y <Wdifcord, ^//> 
prepares to peace, /k7; a feace as pre/uppofeth 
vi&ory, W^r),lifcj and life, Eternity, 
To tell you here the nature*/ /£# warre, its 
fcares, ftratagems,dangcrs, fuflerings, were 
but to preach by Letter, and degrade a Set- 
mon*0*»Epiftle. The/ol/owing difcourfe fhali 
giveyeu a hint o fall ^cohere (Jjall find, that he that 
is a true Cbrtftian fouldter muft be at peace 
with others, though he have no concord 
withhimfelfe This is the mo dell of the whole 

M 2 fabric^ 

, — \ 

Ti e Epiftle Dedicatory. 

fabric^ and this I offer to your 9{obit hands > 
which when it foallkijje, be confident you cannot 
holafafler, than (plea/e you try) the heart of him 
that offers it ♦ Sickneffe and dge {both my compa- 
nion now) are but ill Courtiers, and as little 
acquaintcdlpiththe nature of Qremony , as the 
pra&ife; A Complement then, you cannot 
fliie this, but <** expreflion of my zeale to the 
merits of your dead Brother ; to whom, as I 
was of old a faithful! Sew ant, fofldla true ho- 
norer ofhu Name, though not ( O my unhap- 
pmeffe !} an Attendant j "tohtch I cannot fo much 
afenbe to negligence,^ error, as to Fate. But 

fuppofe either, or all, or others, Imurmure net, 
but blelTe rather j andbleffe thus : 

God 'pre/erve you and yours , and fend you 
length of dayes, and accumulation of honours , 
and fruitfulneffe ofLoynes; that as your Y ox- 
tunzslooke greene and flourifhmg 9 fo may your 
Name alfo $ to the glory of your God, the fer- 
Vice of your Countrey 9 the hope of your friends, 

j theloy of your Allies ) and the Trayersof 

Your wel-wifhingHonorcr, 
H v m. Side nha-m. 

» ■ ■ 






The fccond Sermon; 

Gal. 5.17* 

The Fle/h lufleth againft the Spirit, 
and the Spirit lufleth again)} We 

Is not my intent to perplex ei- 
ther my felfe or Auditorie, 
with any curiofitic of Preface 
or divi fie ») the words are al- 
ready at variance betweene 
themfelves ; and fo inftcad 
of farther dividing them, the 
Text at this time fhall paffe 
hxzdivifon: for here is Fle/h againft Spirit, and 
Spirit againft F/c/1), an J Injl againft luf • and thefe 

M 3 in 


Gen. i* 


• ■ -^ .. «J |P M l«W 

The Chriftian J ^uell. 

in the fame man, and this man cleft and fundred be^ 
tweene thefein a bitter and reftlefle Co**bat. My 
purpofe rather is to fhewyou the original! and 
ground of this Duell$ where and »>£#;?* it challen- 
ged^ and how, thatfo the nature and qualttie of 
this warre being difcovct'd, I may with more 
truth and boldneflc unmaske the Hypocrite, pull off 
the vifard from the (JttwrJebanke in Religion, fherv 
youCbrijtianity inherowneface and fcaturc 3 with- 
out the whoredomes either of Art oxFalfcbood,thc 
gt ''Mings and over layings of 3 ifsmulatiw and impo- 
(lure, tell you who zxzfelcttedSoulditrs for the Lords 
Batteil, and who Volunteers for theferviceof the £. 
wwiy, what they are that march under the. Enfignes 
of the ty/>/f, and what j&/? under the colours of 
the f/(/&, ^and all this in a Caro concupifcit adverfus 
Spirit um^ The Flejh lujieth again ft th$ Spirit, and the 
Spirit iuftetb againfttbe Flefh ; of which briefly and 
asmycuftome is^bluntly, in afew broken Medi- 
tations, fuch as I could folder and piece up from 
the remainders of a more involv'dand laborious 
difcourfe : And now Caro concufifeit> The Flejh 

MA N , fince the breach of his firft Truce 
with his Creator, hath beenc a continual! 
Rebell and Mutimtre, up in armes againft God and 
himfelfe too ; the violation of that great Caveat. 
Ne manduca4 l Tbou/baltnot eate, hath expos'd both 
him and his pofterity to the S word, and the doom 
thereof lies frcfl) upon record, waMortcmoricru^ 
Tbe Lord bath htm bis Bow, and tvhe* bis Srvcrd, and 



■■i ■— «■*■ 

The LhnHtan VutU. 


prep if l dfor htm his injlruments of Death, Pfd. 7. 1 2 ,\ 
13. And whereas UHan hath forfaken the way of 
peace, and broken his league with the great Prince 
thereof 5 and by thatrw/f made himfclfe no more 
aManof^cf, but of open wane, God therefore 
will fignehimhis Letters of Mart, with an Ego po- 60*5.1* 
nam immicittam, Gen. 3 • 1 rvillfet enmity, not oncly 
betweenethc Serpent and the Woman^ or the Wo- 
w** and the Man, but even betwecne man and 
hirafcJfe, fo chat inftead of Davids pax inter mu* j pftl.rra?. 
rosy Peacewtthtnthe walls cflerufakm, peace within 
thefe fpirituall walls (calmenefle and quiernefTc 
in the bofome of the Saints herej the noyfe of 
Difcordhathbecne fhrill in our eares, and that 
Propheticke fpecchofour Saviour is come not 
vnly about us, but within us-, Bella rjrrkmoresbel- 
lor urn, There Jhallbe warres and rumours of war res • 
Wanes within us, and rumours of warres without 
us. Certamen Mud pracUrum decertavi, faith Saint 
Paul, 1 have fought the fight, the good fght, 2 Tim.q e 
There's the warre we talke of, Sonum bucccin<t am- 
dit Ammattiea, clangor em belli, My Joule hath heard 
W. found *f the Trumpet, the K^Urum of D ■ffenttcn, 
hr.4.19, there's the rumour of warre. Tocome 
home. Care corxupifcit advirfa fptritum, the Fltfb 
is at oppofition with the Sp:rtt,znd the Spirit vvirh 
the F/efb/iu the Text hcre^there's the warre with- 
in * Vid s & exercitu* tm Cunt contra mc, Th\ changes 

j ) 1 

and thine Armies are againfl me, lob 10. 17. there's 

the warre without. 

Now though in thefe wars and rumours of wars 
there be not as in the other wfurretfio gentium, 



. WW> 



"The Cbriftian VuelL 

COY'rld. ft 


a rifingup of Nation againft Nation,or of Church 
againlt Church, or ot opinion againft opinion 
(fox in their bloudy puifuir,the Sword harh been 
a long time drunle , and made the Prophet of 
them for the truth of his prcdi<5Hons,no IefTe than 
a true God) yet there is a rifing of Brother againft 
Brother 5 nay of each Brother himfclfe- 
the Spirituall is againft the Carnall, the tin-rege- 
nerate againft the fan&ified, the inward againft 
the outward man • and all thefe ( as I told you,) 
in the fame man, and this man favved and rent be. 
twecne thefe in an irreconcileable Difcord. 

Neither is there onely thus, a rifing of Bro- 
ther againft Brother, butinanallcgoricall way, 
of the Brother againft the Sifter (of the body a- 
gainftthe Soulejnayofthe Sifteragainft the Sit 
ftcr (of the Soule againft her fclfe. ) And herein 
both Rome and Geneva kiflfe ; Solius aninulis i(ta, 
the foule onely is ingag'd in this Combat; the 
F/*/&, as F/^meerely, hath nought to doe, but 
as a fecond to abbct or look on. And there fore,we 
1 take not the wordCw here properly for this flefh- 
Iy Maflb,or lump (which is as it were the parte 
and cruft of the body ) but metaphorically 
for the cartiaflanduHregenerdtc part of man • neither 
j doe we take the word Spirit phyfically, for the /as- 
fonable Souk rneerely, Din Theologically, for the 
fpirituall & regenerate part of man; and between 
this ty/W/andJthatfV^, this regenerate and that 

ttnrcgemraie pm,t\us new and that old n\an 3 thcre is 
a continuall skirmifh in the fame man, and this 
gu&rreR not to be decided but by Death. 


Ibe y;rtjlian Vuell. 

\ *9 

Now,as this Combat all the Saints and fcrvants 
of God have, fo they oncly havcit; a Combat fo 
proper to the truechriflian, that none can fight 
it but hee alone •, hancpngnam 7ion exper'mntnr infe- 
mctipfis, or ti virtu turn , et dt be Bator cs vitio- 
crum , faith S.Auguftine ; thofe that fight for vir- 
tue 3 andagainftvice,feelethisvvarre,and^^^r5 
and this is a bleflTed marre\ and where it is not, , 
there is but a curfed Peace. If all bee hitfht and ) 
calme within, there isnotonely a Sleeping but 
evena vacancy ofgoodnes • the fpirit is no longer 
fpirit in man, then when ic is in agitation, and at ! 
variance with the flefh. And therefore, wee here ! 
peremptorily exclude two forts of men from any ' 
intereft they can challenge in this warre of the ; 
Regenerate • fuch as arc fo buried in the flefh, that 
theyfeeme to have no fpirit at all; and fuch as 
glory altogether in the fpirit, as if they had no 
flefh 5 for, as on the one fide, iftherebeeno fpi- 
rit, there canbecnorelu&ancy of the flefh; fo 
on the other, if no flefh, no opposition of the 
fpirit; and if neither of thefe, no ve<irre\ if no 
(Varre^noCrowne y noGarland^ no Glory. The for- 
mer fort wee may compare to the children ofifra- 
eK> in the times of Deborah-^ There is not a fworde 
norafpeareamongll: fourty thoufandofthem ; a 
troope of fecularand carnall men,which know not 
theufc of S . Pauls artillery $The [tvtrdc of the fpirit , 
and the f'tt Id of faith fie the brefi-fUtcofrighteoufnes, 
and the helmet offilvation are not their proper har- 
ncffe;but as unwieldy for their fhoulders,as Sauls 
armou,r was for David. A brawling, perhaps, they 

N may 

d L'trfis. 




-* - 


! Pfal.j8,i6. 



may have betwecne ret/on and afftclton , or be- 
twecne natural 1 ccnfcience and naturall affection, 
between the will and theundcrftanding^ which as 
in a mind inlightncd only ,not renewed, isnothing 
die but a neighborly difcordbetwcenjfr/J&Tfc/ij 
but for any (olid debate between n>*7/and mll,affe- 
of tons and affect tons, fie ft and //?/>/7,indeed they have 
none atall-it being true of thefe which GodbyMo- 
f's fpakeofthofeoftheold world >My ff>':ntfballno 
longer contend wJh them fortify are but Jlc(l)ficn.6^, 
The other fort we may fitly refcmble to the 
Children of Ffhra-irn^ who being harneffed and 
carrying Bowes, turned themfclves backeinthe 
day of Battel!. Men that make afhrewd flourifh 
in the vant-giurd of Religion, their Bow is ready 
bent agamft the wicked, and they fhoot their Ar- 
rowes, even bitter words, defperarcly bitter, but 
when they come them (elves to the fhocke and 
brunt of the Battell, to the handy-gripe of the 
Adverfary, to the tryall indeed of their fpiritua/l 
manhood, they inftantiy forfake their Colours find 
the Roe is not more fwift on. the Mount aims ^thzn 
they to fl ye from the Standard and Bnfigne under 
which they fought, running from one Clime and 
Church unto another s from an old one here foun- 
ded on a Rock) Conned*, Synods, Decrees ^TLirmony of 
Fathers y tho. pra&iceof the very /fpe files themfelvs, 
to a nei^onchuikon the finds of their own? fancies, 
the brain-fich plantations of unflable/J/*iV . And fuch 
arc fo farre from any true fprituaH valour or vrif 
dome, that our L^/u?/?/rbeftowcson them the !i- 
very of Foolesy their fr(i March and On-fet might 



The LbrifltznVucU. 


perhaps bee in the Sfirh • but their karat doubt- 
les was in the flefh ; their Camming on it) Itghtmuv 
and thunder ^ but their Goingcffinfuieake, 

And here in this throng,! ca not pa fie without 
ihouldring a little with the a ptifl, and the 
Pcrfc8ijl; men forfoothfo wholly fcai'd up b : slefp. ; - 
rit, that they fecme to difclaime the Ieall impref- 
fions of the /Itjh^ and pretending that ihcyftcvifi- 

0M?doncthingclkbuzdnavedreamcs'Ju\l<l along 
in a confidence of their legall rtghteoufntjfe, and! 
flumbring in an opinion of their perfection in 
this life - as if they were no longer militant but 
triumphant^ But as in the mouth of the foolifh. 
there isvirgafuperbia^ faith Solomon ^ A rod of pride $ 
foin the mouth of thofc proud ones, there is virga 
(tulttti£) A rod of folly. ifliuflificniyfdfc^mineorvKe 
#<wtbJha{Uondtmr;e mce •> if I fay I am Perf cl 9 ifliall 
J alfo \rout my felfe ptrvtrfi 3 lob : 9 zo.Zoe, here, in 
one text, thefe great vaunters wich all their flou * 
rifhes and bravado's arc put unto the fcilc;and the 
juftice and perfection they fo wreftle for throvvnc 
flat upon the back e, even by lob him felfe , as )ufl &\ 
man fche text faiesjas any the earth had : and yet j 
heetclsthem plainely by his owne experience 3 
the if they glory in the one, their ctvne mouth [hall 
condone them^ if they but mention the other, they 
'hall prove themfelves(as indeed they are} way- 
ward and perverfe. Shall wee leave the )ujt> and en- 
quire after the ptrfttt man> D < ?d 3 mitHi+ifuf 
r >od$ orvne heartland fuch a one was a perfeft man, 
you will fay, if the earth had any)wce fliall ftnde 
him complay ning o£uncleane(fe within^ and vche- 

N2 * nicntly 

Pror. r^. 3. 

9 % 

The Lhriftian Vuell. 

S. H.cron. Rc^ 
monub.c.p.i 5 

I.Sam, a. 5. 

tio hammiSjin- 
~vcn:Jfcfc non 
D- Aug. Scrm. temp: 
D. Aug- Scrm. 
44, dc LCWp. 

r.Cor- 4. 16 \ 
i-Cor. 7- 1. 

mently importuning the Lord for purging and 
\va(l)ivgFj>*l'5i* 7- Jncarne juforum imperfecta taff- 
turn perjeftto ejl. faith Saint \erome -, the mod righ- 
teous up- n earth here have buran imperfect per- 
fection • and thofe that would bee thought more 
righteous then others., aperfefi imperfe&ion : 
And therefore I may fay of xhzfcpbanatickcfpirits, 
as Htnna, the wife of Elkanab^ faid of Temnnah ; 
Talke no more fo exceeding proudly , ht not arrogance 
come out of your mouthy for the Lordis a God of know- 
ledge ^ andby htm actions arc weighed. His hand is c- 
ver at the beams, his eye looking how it turnes* 
and fo when your dipt & your wafht gold comes 
tothefcalc, ycurfalfe ftamp'dfhekletothebal- 
lance of his fan&uary 3 how will it bee found ligh- 
ter then vanity it /clfe, how more vaine then no- 
thing ? for if AngelU before him are charged with 
folly, how much more, ifofe that dwell in houfes of 
clay y who fe foundation is in the dxjl, that arc crujh'd 
before the moth, lob 4 19. 
That ©f the Athenians to Pompey the great, was a 
remarkable faying ■: Thou artfo much the more a God, by 
how much thou acknowledge^ thy fife to bee a man ; To 
bee an excellent man istoconfeflfehimfelfetobe 
a man indeed -, that isfraile, iwpcrfeft yh<ec ejl vera re- 
gexitomm perfeftio/fi impcrjeclos fe ejfe agnofcant , 
faith Saint Avgnflinc : then is a regenerate man 
come to his true perfection here, when hee 
knowes that hee hath none here, truly. And 
■queftionlelTe, // the inward man bee renewed day by 
day h and that wee are yet toper feci bolines in the {cart 
of God (asS.iWteftifiesJthen, this renovation } 


The Chriptan uueii. 


and fanilification being not yet abfolutely ripe 
cannot produce any perfeft operation, untill it 
fclfe bee perfe& ; and therefore our habituall jus - 
tice is fotarre forth compleate, and no farther^ 
ut adeiuspcrfcttionemperttneatipftns imperjc Qionis et 
in veritate cogwtiejt m bumtlttate confesfio ; A true 
knowledge, and an humble confeflfion of our own 
frailties isthegreatcftjuftice and perfection we 
have abou t us . Tbwrb thou wafh thee with nitre , 
dndtaketbee much fo Ape ^ y ct thy iniquity is ftdl mar- 
kedbefirethee,]t\. i.zz. And, 7 bough 1 wdfb my 
Jelfe mtb (now- watered make my hands never fo clean 3 
yet thou fh.ilt plunge me in the ditcb^and my very cloaibes 
/hallabborreme y )ob 9.30,31. 

There is no perfection then in this earthly Ta- 
bernadejNonc, none as wee are Sojourners, and in 
our pilgrimage ; But at our lournies end^in the Pa- 
lefiina above 5 None-of Degrees, I mcane, but of 
Parts onely^ As an Infant is a perfect man, be - 
caufc hee hath the perfe& proportion of a Man ; 
there is nothingmonftrous, nothingdcfe&ive or 
fuperfluous in him, in refpeft of the Organs or 
Parts , but in refpeft of the Faculties and funcli- j 
ons , and the operation of the Organicall parts 
(which is the per fed ion of Degrees ) hee hath 
none at all ^ for though hee have members, yet 
they cannot doe their office ; The feet walkc not, 
the hands feedc not, the head judgeth not - So it 
is in our fpirituall growth • where there is onely 
perfclio vt£, not patri £- y S . UtfWtf/f/ju dctr mining 
this point with a Turn etit perfeXio Doni^uandccrtt 
confummatia mali^ A perfeSion of Good, and a 

N 3 coo- 

d. An%. fib. 

pchg; cap. 7- 




Ephcf.4-. 13. 


The Chriftian Vuell. 

con fum mat ion ofEvillhavc their Joynt-itiheri- 
rancesin the Kingdomc of Heaven? fo the Fa- 
ther in his 15 . SzYmondt verbis Apoftoli, 

Nodoubt,iEgypthere may afford usher Gar- 
like, her Onions, and her Flefti-pots , but the 
Flow in gsofmilke and honey, and the Rivers of 
Oy 1 e will be in the Canaan aboxe.jhe earthly Je 
rufalem may abound with Silver andGold,jand A- 
rabian fpices ; But what are Thefero the gates 
of pcarle ? to the ftreets pav'd with precious 
(tones? Sheba andTharfijjh^nd Opbirm&y fupply 
her, both with trcafure and delight, Ivory and 
Apes and Peacoks, 1 King. 1©. But thclc arc 
comparatively Toyes, in refpeft ofthofe rich and 
glorious Conftellations which fhincinthchea 

cnly icrujalem \ The Emeranld ,the Sap hire , and 
the cbtyfohte are there • The lacinth 3 the Topaz, 
the Amethtft are above: Etv 21.20. 

Bonorificenxifima pradicantur dt TV, O Civitas 
Dei) Summe honorific* I Great and excellent things 
arefyeken of Thee ^ thou CitypfGod^ Thou everlafitng 
City ! Great and excellent indeed, for there is nei- 
cheitruc GreatneiTe nor Excellency, butThcre; 
where we fhall grow up to the perfect UlUn^ In- 
deed, as S. Paul tells us, ^yindtothe mcafnre of the 
ture of c theFulntffeofchn #• when we fbajj lay hold 
on that tod* &&$ Jio^i That Sternum p/idus Gh 
ri&^ The excellent and 'ettr'ndlrv.iight oj Glory , 2 Cor. 
4 17. No Defcclthere, noSinne, noTcmpra 
tion,noLuft, no Infirmity, no Sorrow 5 but we 
(IhallbefiUedwithalltheFulnL'fifcof God ^ The 
Sun fall not burnt U4 by day }Mr the Meow by night-' 


The Uri/iUn VutU. 

Nay, there fhall be no need of Sunne and CMoonc -, 
tor the lory of -God fall jhine there, And the Laubc is 
light thereof for evermore, 
but whiift we wander as (hangers and pilgrims 
here on earth, there will be a cLily rempeftbe- 
twecne the Fuji) and the Spirit -, a wildcmcjTtof [in 
mud b;e pift through, and a fiery pillar rcquir'd 
to guide us in our night of errors. And though 
God by his great mercies in his Sonne chnjl 
/e(ftjhathbxoughtusoi\to[djrke>7cffeimo Ins mar- 
r i elom light • yet, even in thii li^ht, darkcnejje femc- 
rimesover-fhadowesus. And therefore as in the 
Creation of the greater World, God ordained two 
I principall lights, the one to rule the day , and tire 
■Other the flight: So in the reftauration of this 
UjjtrWsrli, Man, God hath fet two lights alfo, 
ASnunean&Z'JMoonc, Christ and his Church, the 
one to governe him by Day when the beames.oi 
the Spirit doe enlighten him , the other in the 
Night when the fogs and mifls of the Fie ft doc 0- 
verfpread him • and as thole naturaJl Planets doc 
fometimes meet with their Clouds and Eclipfes, 
lb doe fcbcfe m\ (licaR alfo. Now as the interpo- 
sition of the Earth bctweene the Snnne and the | 
Moontciwfahzvi Edipfe in thetMoone -, a n ,d as 
theinterpofition of the Moone betweene us and 
ibcSufwc, caufcth an Echpfe in the Sunne \ So the 
interpofition of the Flc(h { wh ich is as our earthly 
jpart) betweene God and the Soulc, caufeth an 
Eclipfc in the Soule, whereby her faculties are 
over-clouded \ and the interpofirkm of crtcupi- 
fcaiceox lufi between? our Spirit and the Syrttvf 




The Qhrtfttan VuelL 


GW, caufeth an Eclipfe in the Spirit , whereby 
grace is darkned. and that Sunnc of Right coufneffc 
which would otherwife arife in our hearts is ma- 
ny times ovcr-fhadowed by our corrupter motions $ 
infomuch that the bert Saints and Servants of 
God have often groan'd within themfelves, and 
povvr d cut their complaints in bitternefle of 
Soule with an Vfquequo Domini Jefu^ tifjuequo? 
How long Lord lefts y how long t How long this Ty- 
ranny of the Flcfh } this bondage of corruption ? 
this body of Death? this captivity to the Law of 
finne? H r retched^rvrctchedthB,zwcsire % who {hall de- 
liver us t Woe that rve are thus conft rained to fojourne 
in Mcjcch here^ und to dweUin the Tents ofKcdar. But 
even in thefe fpiritnall convulfons they have their 
lucida. interval!*, their Divine ft laces and re/rep- 
ments ; this being not the language ofdefperatton^ 
but complaint. Ith after all his palfionatcexpoftu- 
lations with God 5 telPs Bildad^ that bee knows his 
Redeemer liveth^lcb 19 .25. And Saint Paul after 
his fad and. manifold difputcs with his owne 
frailties here, can give thankcsteGodthrough lefts 
Chriflour Lcrd^Rom. 7. 24. which facred ejacu. 
lations of theirs, preach no other Do&rincand 
ufe but this, Ihat *vce feeling this thorne in the 
flejbj and the meffenger of Satan ever ready to 
buffet us, fhouldnot be exalted above meafure* 
but when wee begin to brittle and advance our 
felves in the whitencfTe of our feathers, fwell in 
the opinion of our owne Juftice and perfections, 
wee fhouldcaft downe our eyes upon the blackc 
and ugly feet of our infirmities, and fo humble 



Tie Chnfti&n Duel/. 


I.aj. 44. 


the pride of our imaginations the rooded 
language or the P?opbt^^ Lord blot om mytrkflfgrcfsi- 
ons 44 a mt(l^ And as a tbtcke dona trt) finnes : Melior 
eft peccator hnwii.s c\aAtn jnfttis ///; 1 rjnk ; a (Inner in rt.Aug. sa-m 
his humility is a more acceptable Sacrifice than ^-^ tL 
ajufl man (iffuchaonc may be) in his pride. 
And yet as we fhould be thus fcnfible of our in- 
firmities, howdaiIy 5 howhourely 3 howrninu c eIy, 
how unavoidably they arc ; fo we fhould not hum- 
ble our fclvcs below our fclves 3 forgetting the 
great Pilot and e/^zwJwofour Soules; but whilft 
we have armes., and Oares, and plankestovvaft 
us in, let us not voluntarily plundge our felves in 
, that depth which may occafion our everlafting 
fhipwracke, diffidtnce&nd def^in\ but knowing 
that Prophc s and Difap/ts themfe Ives have bcenc 
k\ the like Tempeft, the ShipTeady cofinke, and 
her Great Steertfman aflecpe, they crying ama- 
zedly^cpcrijh^tveperifhiyettfweinvokQhim by j 
our zealous importunities, rouze him with a 
MajliT} M after , hccfhall awake at length and re- Liikc.3.24 
bukethechurlifh windesand the waves, and a 
blciTcd calme fhall follow. The greateft fcrvants 
of God have had theirgreat infirmities ; and yet 
none fo great, but have had a fairc audience in his 
Court of mercy, and rnctboth with excu fe and par* 
don from the mouth of a comfafstona't ludgz • 
who acknowledged that their fplrit is ready, 
though theixflcfk be weake, and their jw/We fol- 
lowing the Law of God) though the Flc (h, the fr at le 
Flcjl), bee led captive by the Law offixw. 
And this peculiar Plea of Gods cfoofen Ser-I -• 

O vants 

mum m n ^ tfl 

9 3 



Pet. Mart. in 
cjp-7. ad Rom. 

\ Scrfit.46. di 
\ Temp. &- Set. 
I 13. diver bu 
\ Dm.&Serm. 

6. (U vcrb.s A- 

I ___ 


v ants is at length become an Apologie for tke 
c uftormry finnes of thofe who in their conven- 
tions are mod wicked and deprav'd 5 the propha- 
neft Efdut y the loofeft Libertines that arc 5 lUs 
pefles^ & fuu& tewforutn (as Peter CM arty r calls 
them ) thofe plagues and furies of the times, lay 
tirie to it 5 ana us made not onely the excufe of 
their finncs, but their very patent and privilege of 
finning, who under the colour of their c&rnall 
railties can blanch and palliate their deepeji enor- 
mities-, nuke Scarlet, Snows and Crimfon, 
, VV90II3 crying out with thofe wretches in the 
timesof S. \^JagHJl>ne, Novx0S)ftdCir<? ynon nos, 
fidCarOy Not «.^but the Fle(J),thc.F/efi, that rauft 
bcare the blame, what foe ver the Stent be > Their 
minde, they pretend, is prone enough to matters 
of Religion, but the flefh 3 as a violent Tide or 
Torrent, drives them anotherway- andnofinnc 
fo capitall but findes S. Paul's cvafion y 2{cnnpty 
fedpeccatum inmbis^ ' Tis no more we that doe it, 
butStwe that dwelieth in us. Lyes and Oatbes, 
and Bhjphemics and Proph&nations are at length but 
a bufincfle of the Flefh, to wallow in Surfers 
and Vomitings and Exceflc of Riots, till the 
wine inflame, and the eyes looke red, and ftartlc, 
atoyoftheflefhtoo; Raylings and Envies, and 
Scandalls and Back bitings, (thcCut-throates 
ofneighbourhocd and amity) but a frailty of the 
flefh neither • Chambering and tvatfinncjfe, and a 
ln[ljullr;ci'?hirg after thy neighbours wife,nay, the 
ranke fvvcat ofanlnceftuousBed, a trickeofthe 
flefh ajfo* ( an d that's a tiicke of the flefh indeed) 


The Chriftian'OttelU 


P idcD-Au-. 

zogrittdc a poore man, ox fleece a Tenant, or fiUag e 
a Church, cheat e God himfclfc of his dues, im 
beazle his tithes and offerings, Imbrue oux hands in 
rhe blond of his Sacrifices, but a critic of the 
FJcfh neither : In a word, be their Sinnes dyc^ 
in Grainc , nevcrof fofanguincanddecpea Tin 
dure, fo mighty, fohainous, fo inexpiable, the 
Fle/h fhall be their excufe ftill, and the words of 
the Apoftle are ever ready to plead for them , R om . 7 .^ 
/ Vttfj the wind I fir vt the Law ofGedM* with the Fie [I: 
the Law of Sinne. But let fwch corrupt qloijcrs 
on the Text confider who S.Paul was that us'd 
thofe words,and of what fins, (Tor let the Pelagian 
bray whathclift,thewordsare6 > ./ > ^rs,&^./ > W5 
of himfclfe, and of himfelfe as an Apoftle, not as 
a Pharifee)not of publike and fcandalous^and no- 
torious finnes, (from which even his Pharifaifme 
wasexemptj butofbofomeand inward infirmi- 
ties, whereby he felt his fandtified intentions 
ftrangled by the counter-plots ofthcFlcfh. More- 
over the Text properly belongs to thofe that 
ftruggle, not to them that lye foakjng and wel- 
tring in their finnes ; thcty/Wrmuftbe ftill lur- 
ing againft the Flcfh ; and the Fhfh ftill tufting | 
againft the ty/>/7: (This Sea oi'ours, never lying 
ca!me,& unruffled vvithaut fome ftormc)So that 
| thofe which tugge not, and bearcup ftiffeSaile 
againft this Tide,but plunging themfelvcs head- 
long in all manner of Vices, yetftill pretending 
a reelitudcof their mind and will, have nothing 
to doe with. this prerogative of the Saints, For, 
as a grave ?{coternk of ours ftri&ly obferves, T^ore 

O2 ca<> 


"7 he ( hnjltan Due 11. 


The myficrj of C*»ftj ythst fins Arc fifit 1 ktfti Jkttt tk C JFlcff CS . lut jnch 

•evng' have the Sp>>tt befides the flt/h y crntendnig with the 
bt.u.D.^p- pk&. Now thofe, faith he, which are*fo ready 
with their Non r.cs , ftd caro, Not us, but the 
flefh are oftentimes themfelvcs nothing elfe but 
fle(n; no Spirit at all to make the leaft refin- 
ance, but give up themfelvcs in a voluntary fub- 
jettion to the lufts and corruptions of the old man. 
So that, this non Tio>) fedCan'iibvita. vainc Pre- 
tence of Theirs, foundirg nothing elfe butus,and 
ourfelvcs; For, in undcrftanding, will, memory, 
affe&ions, foule and body too, they are altogether 
flefh ; Nature fpeakingof Thefts as fometimes 
^_Addm did of Eve ^ Adeft Os ex tfiibus mix, et Caro 
decarnemea^ Here is Bone of my Bone , andFlefbof 
my Flefli, Gen. 2. 2 3. 

Notwirhflanding, in the committing of fome 
grievous finne, they have no doubt, akindeof 
inward murmuring and rclu&ation. Pilate wi/l 
not condemne Cbrifi ,btit hee vtitlfirjlwafh his hands , 
pretending that hee is innocent of his blond : Mat. 1 7 . 
2-f. /V//.Y will give S. Paul liberty of fpeaking for 
himfelfc, before hee will deliver him mcrcilefly 
to the leweS) bound $ Acts : 24 27. 

There is a grudging and tecoylingin thecon- 
fciencesofmoft men, even ///,andite/i/'f thcadtof 
their miftreadings^but this refiftancc is not from 
a minde renewed, bufenlightncd only ; not from 
a religious feareof offending God for this ox that 
fin, but the fearful! apprehension of punishments 
which fhall follow uponthofe fios ± fo that they 
doe itorly, faith S.Aufiine^ timorefcence, nona- 
/ more 

The Chriflian Quell. 

more )uj}itid y rather to avoide a hovering ven- 
geance, then for any filiall obedience, orrefpect 
ro God and his commaunds. And herein, as in a 
mapp orglafTe> wee may fee the difference of the 
combat betwetne the regenerate and the were c>ir. 
nallman ; that of the regenerate is in the fame facul- 
ties of the foule, betweene the will and the wil I, 
the aflfcdHons and the affections ; thefe faculties 
even in the renovated foule, being partly f'piritual, 
and partly cawAll, whence it followes that when 
the renewed part ofthcwilI( which is the fpirit ) 
invites us to good ; the unregenerate part(which 
istheflefh)fwayesustoevill ; But thecombatein 
the meere carnall man is bctweene diverfc facul- 
ties of the foulc, betweene the undemanding 
and the will, betw eene the confeience and the af- 
fections; hee neither refilling temptations to fin, I 
northefwindge of them when hee is tempted , 
I neither hating the finne forbidden, nor loving the 
law forbidding it; but ftill cfravves on cords j 
with cart-reaps 5 vanities with iniquities; and 
thefe in a full meafure, drinking them like water; 
until! hee come even to the overflowing ofungod- 
lincs ;fo far from holding backe from mifchiefe , 
that hee doth itwithgreedinefifeand fwiftnefTe; 
ccmrtittirg alluzcleanes with grit dines* Eph<\.^ .19. 
E t pedes fefinantcr CH7rentcs ak malum ^ his f, etc are 
fwifr in running to mifchiefe, P>p. £.i8.iherege- 
ncrate man checkes evil! motions when they are 
offered, the carnall man gives them line and liber- 
ty of acceffe without controule 3 sime to the one 
is like the bookc Saint lohn mentions ; canfm r hit- 

O 3 t(r;;a 


Serm. s 9. 
dt diver fa* 

lob, I y.i<<. 


The Chnftian c Duell. 


tcrnesintbc belly, Revel: 10. p. To the other, like 
E^ekiels fcrvule • 'tis" to him as honeyed fweetnes,E- 
z,tk\-$ . 3 • That doth utterly diftaft,this doth aftcd 
and rellifh it^hee,in the temptation of fin ftrives 
to aveyde the a6Hon ^ to this, the a&ion is as rea- 
dy as the temptation^ fo that, indeed of the raync 
the fpurre, velocesfum pedes ejus adejfundendumpin- 
guinem } his fcete are fwift to (Tied bloud : Rom. 3 . 
1 5 .Once more, Th one kcepeth his tongue from evi// p 
and his lips that they [pea fo no guile. 1./V/.3. The 
others tongue frameth deceit, and deviferhmif- 
chiefe, and the poifon of djpes is under his lips • 
proudly vaunting with thofe in the ffalm;(l y Jlnis 
ejl Dsminus nobis f with our tongues we wiBprevatle^ 
wee are they that ought tofpeake, rvhois Lord over us ? 

I deny not, butthefemefin, according to the 
aft may bee both in the regenerate, and the meere 
carnafl man, but not without th is qualification ,in 
the one, for the mod part, 'tis a finne of will, and 
choyce, and delight, and enftome, in the other a 
finne of infirmity, and rcluftation,and contempt, 
a finne of invafion, not of appetite. Befides, as 
there is a difference in the manner of their finning 
fo there is in their oppofition which they make a- 
gainft their finnes' The re!udancy,whch the re- 
generate hath, is from the apprehenfion of the 
goodnesofGodslaw, forbidding finne* of the 
carnall man, from thcapprchenfionofthe truth of 
the judgements, denounced by that law, puni- 
fhing thofe (if ines. that from lovc;this from feare. 


'The Cbrijlian Ducll. 


59- dc d, verity 

Credit hnus, et vere credit ; (ftith Saint Augufttr.e) 
credit wains ^fednon vtre credit \xredit Cbrtftum^ fd 
ouit Chnjlum -> the good man belcevcs 5 and hec bc- 
Icevcs truly ; the wicked manbeleeves coo,buthe 
belccves not truly : hcebelcevcs Chrift, but hce 
loves notCbri^ heebclecvcs him asaGoD, 
loves him not as a Iudge ; in a word , habct corfefsi- 
Gmmfdeiin tirrore^oenx^ nonin amoreco>OK£. Peters 
confcflionof Clrtft, and the Dive/fswas all one in 
rcfpcft of the words, but not of the hcarr, they 
both acknowledged thathee wasfiiius Dei magm^ 
the Sm?jc of the living God. Math. 16. But fee the 
difference : Hujtts conftjsiotfuia cum odio Cbriflip;o- 
lata eftjnerito damnatur • Eins^quia ex interna dile- 
client f >ra 'tjfit z &ttrna beatitudine rcrmincratur: The flM**°«/^i* 
£/i/r//as an Angdl thatvvas fallen, enviouflyac- 
knowlcdgcdChrifts divinity, & therforc his own 
juft condemnation -.Peter as an dwell that rtiould 
rifc y had an inward raft ofhis mcdiatourfhip>and 
( therefore ofhis owneundonbted glorification. 

In fine, though the motions of the flefh bee 
alike in both ,yet the humouring of thofe motions 
is not. Aliudejlconcuprfeere, Alwdpoftconcupifcenti* 
asnonire: It is one thing to lull, another to goe a 
whoring after it. As it 13 one thing to glance. %n& 
dart a wanton de fire , another zocourt and plead it. 
A man may have, and hath and mujl % as hec is man, 
his carnal! titillatioas, and yet a fpirituall man 
all this while^ifhceoppugne them, if heevvith- 
ftand their march, and onfet: But if hee once \ 
hang out his flags of trnce,if hce give way to their ! 
fiery feigc, if hce open the city gates to.lec in this 

armed '■ 


Pfalm. $l< 


The Cbriftun Vuell. 

D. An?- Sen-:- 



armed monilcr, the fpirituall man hath loft the 

day.,and the carnall hath the full triumph. Hearke 

what Saint Auguftwe in this cafe obtrudeth, £*i. 

cunque cdrnalibus cOxcKpifcentiis cedis^ at que consent is 

£c: Whofocver thou art that giveft way to thy 

carrallconcupifcences, and cither thinkeft them 

good to fillup the factirityof thy lull, orelfefo 

feeftthemtobeevill, that nocwithfhndin^ that 

evill thou doeft: aflent, and fo follow them where 

they leade thee, and what they fuggeft, commit, 

Tk , 1 u quifquis talis cs^totus^ tows carnalit es % Thou 

art carnall, Thou, thou whofocver thou art 5 art 

All, all carnall. And therefore the advice of the 

fame Father will be feafonable here, Iftheinfir- 

mitiesoftheFlefhbefuch, ut concufiftd*^ faltem 

poflconcupifcent/ay non eas ; If thou muft needs luft, 

(as luft thou mufl-.bccaufea man)yet run not after 

thylufts- Though they furgc and t§i/c 9 lctthem 

not brcake upon thee ; though their flouds rife, 

though they lift up their voyce aloud, though 

their waves are mighty , and rage horribly, let 

them not compajfe thee about , let them not c owe in 

L'pntkyfouhi But though the rainc fall, and the 

windes blow, and thefc flouds come, and bcatc 

upon thy houfifof clay, yet remember the Rocke\ 

upon which it is founded, the R»cheChrijt^ The 

Roche of tby flrength (as DavidcaWs him) and the 

Roche of thy refuge^ and the Roche eftbyfalvation. ' 

Againc, feeing the Flcfli is HoflU internt46& 

gravifswutS) (as Origen ftilcs itj and rhatourgrea. 

tcft Enemies are thofe of our owne Houfe, thofe 

thatabontus, and within us 3 fr* ceteris omnibus, 


Tke Cbri/tiM'DuelL 



car ms injidi* formtdwdA (*Al ; wc ihouid princi- 
pally beware of the Stratagems and Ambufca- 
doesofthc Flefh; Ictus ftnvc to awaken her for- 
ces, abate the edge both of her pride and treache- 
ry ; knowing, that where this Syren fings ( it doth 
but prcfage our ihipvvrackc; when this DcliUh 
imbraccth, 'tis but to betray us to the fpiricuall 
Philiftinc, 'tis the principall fnare and pit fa]] 
the Divcllufcth to entrap us to our destruction. 
He may be the Father begetting finne, but the \ 
Flcfh,for the moft part, is the Mother concei- 
ving and bringing it forth. And therefore Saint 
lames faich, that Every man when he is tempted is en' 
tice&and drawne away by his e\vne C oncup fence J am. 
1. 14. So thatalthough Satan hath a hand, apo- 
werftrH,alubtIe and malicious hand in tempting 
us, yettheFlefhand her Lufts carry the greater 
ilroke* He tempts onely, the her entice and 
draw away 5 he doth but lay the baite, the other 
caule us to play and nibblc,and at length to fwal- 
low it. The Divell hath onely a fubtilty in pcr- 
fwading, no power in compelling man to finnc, 
Ttynenim cvgtndo,fed fisadendo nocet \ nee extorquet 
a nobis confenfum, fed petit^ faith Saint Augujlme, 
But the Flefh doth not onely infinuate confent to 
finnc, but even extort it; fhebcingbotha Tray- 
tor and a Tyrant , firft Iayes her powder-plot, and 
then blowes us up. And therefore, let every one 
of us arme himfelfe againft the afTaults of the 
Flefh , the fliggeftions of our corrupter Lufts- 
humb ling and macerating thefe pamper'd bodies 
of oufs by Prayer andAbJHnence, choakingallin- 

P ordi- 

1 97 *de temp* 


The Lhnjhar, Vmli, 



,rdit ace motions and all wayesot diftcmperand 
excefle, which may £ive them cither flameor 
nourifhment. You know who tells you,thatG7*f- 
0/jy is the fc re-chamber of z,#/? a ar.d Lujl is the in- 
ner- roome of Gluttony On theocl er fide, Abjli- 
neme is the mid-wife oiT>t e vitiQ'^ and Devotionis 
thefiflerofz^/^, and^4/tis the mother of true 
Prtyer $ fo that there is neither Ztdt, nor Prayer, 
n ^r Devotion truely without Abflimnce ; I meane 
as well a corpora!! as*meri:all«^^?/«^^ . aRe- 
! Itraint from the fulnefTe of bread, as from the ful- 
ntffecfSinne. For it is with the foule and Body, 
for the moft part(pardon the fimilitude I befeech 
you) as it is with the Common- wealth, and the 
Exchequer; if the one bcfull y the other, they 
fay, is ftill empty. TheSoule, which is Gods 
Exchequer andStordettfeof his Graces, when it is 
full of Contemplations and heavenly Enhance- 
ments, the Body is commonly empty of her car- 
nail repletions, as caufinga drowfineffe and dul- 
neffe in all fpirituall agitations. On the other 
fide 3 the Body which k the Common.wcalth of 
thefenfes, (the rebells commonly of the Spirit) 
when that is cramm'd with faticty , the liloud 
dancing in thecheeke and veines, and the joynts 
fwirnrningwkh mairow andfatnefTe, there is a 
kifideofmacelcncyand famine, and leannefTein 
the foule, all goodnefTe is vacant and banifh'd 
then,, andLuftkeepes herrevelland rendevouz. 
A fitcaution and memento, as I conceive, for this 
place and meeting thatthofe dayes which the 
Church hath of Old folcmncly confccratcd to 





Lent ad M 


the fcrvice cf the Spirit, we devote not another 
way in making provifion forthcFlcfh, ro fulfill 
the Lufts thereof : Thar the time fhee hathfet 
apart for Ftjitng and Prajir y whereby we fhouM 
magnific the Lord upon the y/r/^j and ^p.', and 
fo make the tongue, Cymbalnm )*biL\tioms, A ml- 
tnndCjmball, wee ovcr-lavifhnotto feaflwg and | 
tMcJJe, and To make our ihxott^SepxUbmm aftr\ 
tuw^Aneptn fyulckre. I know, that T^ohlc cfjem* 
kins require fomething extraordinary, both for 
State and Multitude, and let them have it; But 1 
withal], I befeech them toconfidcr whatZ£/;/is, Preached in 
and with what devout ftri&neflc obferv'd by the ! 
CbriftUn church for many hundred yecres toge- 
ther; though in thefe dayes of Flefh , cryed 
downe by lomc pretenders to the Spirit, as a 
fupcrftitioiis obfefrvation of our blinded An- ' 
ceftours But let them know, or fifthey doe not) 
let them teade; reade Antiquity in hercleere, 
though flow ftrcamings unto us, not the troubled 
and muddy waters, novelty hath caft upon our I 
fhore^nd then they thai know, that it is a time of 
Sackcloth and Afhes and cajli 'ng tanh upon the Head^ j 
for the humbling and macerating of the Sinner; 
not of putting on the glorious apparell, your vaine 
fhiningsinfilkes and rifTues, for the ruffling of 
the Gallant. A time like that in the mountaine, 
ofrcftraintand fcarcity ; when a few barly loaves 
and fome [malt Fificr fhould fliflce a Multitude , 
leh.6.9. Notofpompor magnificence when the 
(I ailed 0xe,and the paffttr'd Shepe. and the ft f 'ov 
Deere>Zt\d the fajed Fcwie art 4 f rvkt-foxht L rds 1 Kbg.** 
iAnomcd. Vz F«>r I 


The Qrtftian VuelJ. 

dc vcrb'Dom.. 


For mine owne part, I am notfo r;gid either 
in pra&ife or opinion (or if I were in both, it pat- 
ters not where a higher judgement and authority 
overballac'dme) to denyheknefleor age, or fin 
:ef|eAoftravell,ormultii:udeof imploymentsj 
the publike Magiflrate^ what in this cafe we*e ci- 
ther convenient, or ncceffary, or enough j how- 
ever I delirc them to remember, that both the 
;sWand thcKeyes have a ftroke here ; and fo that 
chey would/lonely, not cloy -, nonrijh, notdain- 
tie up the body, knowing that when it is cocker'd 
and kept too high, the Soule it felfe is manacled, 
and more than lame and hcavie in facred opera- 
tions. And therefore let us not be altogether men 
of FUfb ; but as the Fatberhu\\ it occafionally on 
this Text, Vincatjpiritus c*mem y ant eerie m vrnca- 
tur a came t let they^W/havc a fvvay too,and though 
not wholly a Conquerour^ yet make her not a cap* 
tivc\ let our Divotions goe along with our enter- 
tainmtnts, our Afls of Charity with our Ads rf lu- 
ftict : Fceneratur Domino qui miferetnr pauperis^ 
faith the Wifeman,//<;//j4/ hathpitty upm thepoore, 
lendeth, or (as the Latino implies J putteth to ufe un- 
to the Lord) Prov. 19. 17. Now, gui accipit wu- 
tnum^ fervus eftfcrnerantis y The borrower is a Servant 
to the IcrJcT^ Prov. 22. 7. So that the Lord is as 
'twere a Servant unto him that hath //7f 7 on the 
poore, becaufe in that pitty hee lender h to the 
Lord. And indeed, whawould not be a lender 
to the Lord, when his intereft may be a Crow/ie i 
and his reward cverhjlingnejfe ? who would not 
exchange a morfcll of bread for the cclejliall Man- 


The Chriflian Duell. 


ha f and alma for the (oodof AngcU ? a few earth- 
ly ragges for the whttc Robe of the Saims 1 Since 
mod of thefe are not fo properly a lenaing or A ***/;- 
/trtce ,*s a dur. The ghdmngiot the Corn -field ^and the 1 LeTfc.*». * 
(haitngs oitheV wtAgejveiea Legate longfincc bo 
qucath'd thc*wfj»4/»by thcLAw, when the o/"- 
pel was yet in her non-tgt and minoritie : But now 
it is nor onely the crums and fragments from thy 
Table,and fofeed the hungry, or the courfer (hea- 
rings of thy Flock, and focloaththcaakcd : But 
liptthcficlic too, and thofe which art infrifon^Mtit. \ 
25.26. So that out charity (hould not onely reach , 
the impotent and needy, but the very malefaft- | 
or,andlcgalltranfgrelTor. The groanings of the 
prifon fhould bee as wellliftnedto, as the com- 
plainings in theftrccts; and at this time more 
fpccially, more particularly ; that thofe bowels 
which want and hunger have even contra&ed and 
(hrivel'd up; and thofe bodies which cold and 
nakedneiTe have palfied and benumm'd, not find- 
ing it leemes fo much pirty as to death and feed 
them as they fhould whilft they were alive, may 
at laft meet with fuch a noble and rcf-;e<5live cha- 
ritit^ as to ftiroud and interre them like chr?f!/a»i 
when they are dead. In themeanctimel have 
that humble fuit topreferre to the Gods of Edith 
here, which DAvidhad ofold to the GodefHctvcn. 
Oh let the forrowfull fighing of the prifoners pf a i. 79>x ,, 
come before you, according to the gieatneffe of 
your power, have mercy on thofe which are ap- 
pointed to dye : Let your Fiwgarbe tempered 
with Ojle^lttfiice fuger'd o're with fomc comfafs ion, 

P 3 that 

1. > 


7 be Qbrt/Uan VueU. 

2- Cor. J.lOc 

Job. 9. 3 . 


Gen. 40.11. 
Eilhcr 7-io- 

that where the Law of God fay^s peremptorily, 
ikon (halt rejlore and not dye , let not there the Law 
of Man be writ in bloody and fay, ('except to the no- 
torious and incorrigible offender) Thou jhait dye 
and not Itvc. There will a time come, when wee 
fl>M all appcare before the lodgement fe ate of G$d. And 
what then ? what ? The Sinners Plea will bee 
generally then, Lord I cannot anfwer thee one for 4 
ihoufandn And what if I cannot I yct 3 O Lord, 
with thee there is mercy and plenteous redemption. But 
now and trcn it falls out fo unhappily at the 
Judgement feate of Man, that parties arraign'd, 
though they anfwer a thoufand in one (multi- 
tudes of inditements in one innocence) yet fome- 
times naked circumftances 3 and mcere colourable 
conj edures without any folid proofe at all 3 (hall 
focaftthem in the voyceof a dazled lury> that 
there is neither hope of mercy nor redemption ; but 
Pharaohs Baker muft to the Tree, and Hamsn to 
thcGallowes fifty cubits high. But in this cafe, 
Bee learned and wife jee ludges of the Eaith^ferve the 
Lord in feare , and re\oyce to him in reverence 3 PfaL 
2. 10. 

But I have hcrcdigrefs 'dalittfc,and perhaps a 
1 ittle toa fawcily in this point of charity : let cha- 
rity have the blame if fhee havedeferved it, whi- 
left I returne where I formerly left you , and that 
wasatafeaft in time of farting. Good LORD 
how prcpofteroufly, nay how rebell : oufly, and 
m one aft crofling both the civiU and fcclefiaft- 
icke poweT which prohibitc it. And therefore 
fince nature faies, forthe better maintenance and 



Ibe Ctmfliah Duell. 


upport of thcfc flefhly tabernacles, thou fhalr 
cate and driijkc ad Hcctfsti* em -, and the church to 
take downe the frankencfle of nature, and rame 
tbcwildntflcottheflefh, (for in point of fa fHng 

there is as well a religious,asa civilljorpoliticke 
refpect) fates, thou tbalt not eatc and drinke ad 
tntcrHfitaniuim^ let us fo cate and drinke, that we 
may live and not luft, and folivc, that thus ea- 
ting & drinking we care not if we die to morrow. 
The caufe why Mofcs fo iongfafted in the Mount, f 
was meere divine fpeculation j the caufe why Da- 
vtddid, humiliation : fo that, the way to mortify 
the flefh, and to advance the fpirit, is by the 
doore ofabftinence, whereby wee may undermine 
the pallaccs of luft and wantonnes, plant parc/mo- 
ny as nature, where riotoufnes hath beene ftudy 5 
that whereas men of the Flejl eate their bread 
with joy, and drinke their wine with a merry 
heart, EccleJ. 9.7. The man of the Spirit may be 
contrite and wounded ^nd fo humble his (bule with 
f*fl* n & P M' 3 *> ■ x 3 • Beware then of this lnzenmfa 
GkU, this kick-fhawed luxury, when the Draine 
turnes Cooke for plcafing both of the eye and pa- 
/ate: let's not court appetite, when we Hiouldbut 

feed it ; nor/^fexcefle, when wcflvwld ftra^lc 
it*- CMfiderutionznd [okr'tttu are the be!} Govcr- 
notirs of our meetings-, and where thefe are, f:im 
they arc not too often in the meetings of a mul- 
titude) the cxampleofour Savhur will allow us 
to turne Water )Vint\ an J the advice of his 

j Apoflle, to drinke it alfo tor our flomacks fake: 
and doubtlefTe fometimes forour wtirth fake too, 


Hoolgcr Zcchf 
$ot* lib, ?. 


it we exceed not the bounds oUertper/wce, nor flye 
oil- into fvptrjlttit] or Eptcurijmc, which arc the lUt 
and/lame of Societies and a hinderance of that true 
joy and comfort, which othcrwife might fmile in 
our publike meetings, when invitations are tur- 
ned into riots, feeding into fuffocation, clogging 
the body and damping the fpirits, and (thereby; 
thofe bieflfings, whichclfe happily might have 
fhower'd upon us. A Souk drown dinmt M , as the 
Father phrafeth it, can no more behold the light 
of cW, than a body funk in puddlecan behold the 
light of theSnn.For,as fogs and mifts nrif ng from 
the Earth, and hiding the light of the Sunnefrom 
us, debarre us for theprefent, cf the venue of 
thofe heavenly influences, which otherwife we 
might partake of : Sothe fumes and vapours of 
an over-charg'd ftornacke,afcending to the brain, 
caufe a cloudineffe in the foule^ hindring and 
darkning tbnfc heavenly fpeculations, which the 
Spirit would elfe mount to in God, and his Son 
chrifi I ejus. 

To conclude then, it fhould be our principal! 
care to keepe the whole man brufh'd; all fluttifli- 
nes fwept-of as well within, as without > not only 
thofc outward fpotsand blemifhes which beftain 
the flefh -, but even thofe fmallcr */«/?/ and atoms, 
which over-fpred the foule. Remember, it is the 
white robe which is the dreffing of the Saint^and 
that the hand which is wafh'd in innocency is ac- 
cepted at Gods Alt at ; Thehaircthatisun/haven 
is not for his congregation , nor the fowle and un- 
cicanc thing for his kingdome. We read that So- 

The (^hnfitan Quell. 

hmonsTcmplehid two altars; the one without, Vbt 
ahimdliu c*td,bAtur SacrificiuM) where the bullecke 
m/amitis offcrebatur inccnfarnfsAwn incenfe and per- 
fumes were offered, the be ft mirrhc,and the onyx 
& the fwcet ftorax.i And we know that this tem - 
pie of the holy Ghofthath twoaItarsaIfo;theonc 
mthm, intheflefh, where the buJlockc fhould' 
bee flaine, the Hecatomb of our hundred beafts 
offered, ombeaftlj lufts and corruptions, which 
fight againft the foule. The other within; in the 
mindc, where the fumes of mirrhe and frankin- 
ccnfcafccnd, the incenfe of prayer, and gratula- 
tion, that fpirituall holocauft, thatvia!! of the 
Saints fullofodours, which reacheth the very 
noftrils ofthe ALmizht^ On thefetwoaltars, God 
requires a two fold facrifice ; mtwdhiem in cerde , 
cleane fle in the heart, which David fo vehement- 
ly deCiredyCreatcin wee a cleane heart o Cod ', Pfal. 
5 i .and caflitatem in corpore^ chaftity in the body, 
which S. BeMArcalls m Artyrium fine finruirie , a 
martvrdome without blend • where there is a 
death ofthe flefh, without the death ofthe body; 
a death of her lufts 5 and a death of her corruptions 
by mortifyingand fubduingall carnallrcbellioBs. 
And this martyrdomeof the flefhS. iWglories 
m^lkeefe under my body fix as the Greeke hath it 
<saam%\a r m^A pZ , Corpus contnndo , et Lividum 
reddo (foe PauUnus reades it to S. Augufttne} I 
Bray as it were , and macerAte my body ,and markc 
what followes, £ MayuyS In fervitntem rcdiqo , 
Ibringitmtofubiedtion. i.Cpr.p.2j, And in 

a fob- 


i. Kin^s^.zo. 
& » t. 



S. ttrn.mter 




13. dcvtrb*. 


or to thafoule ; which as it gives theotherfoimej 
foitfhould fteere and matter ic. Vmnnqnodqiit 
J r cuf.dum hoc vivat \>nndt vivit faith S. Avguftwc • 
let every thing live according to the rule and 
platforme of that by which it lives. Vndtvivit ca- 
ro tua }Dt anima tua 5 undc vivit anima tva? De De$ 
tuo^ unaquaque harum fecund^m vitamfuam vivat: 
Whence lives thy body ? from thy foule:whence 
lives thy foule { from thy God : Lex both then 
livc^according to that Life which gave them life. 
The world was made for man , and man for his 
foule, & his foul for God.TiirecJe vivit car ojcai^di 
anmajum anima vivtt ftcundumDeum ; The fwcet 
SimtAuguftiuc ftill ; then the body lives rightly 
according to the foule , when the foule lives 
rightly according unto G OD. Let the body then 
fo live after the foule, and the foule after GODj 
that both body and foule may live with God 
i» his eternallkingdomcj and that forhisdeare 
So ns fake,/ efus Chrifl the righteous: to whom 
with the Father & the holy Ghoft bee all honour 
and glory afcrib'd both now^and for ever. Amen. 

Gloria in excelfis Dcs< 




G O D 

Providence p 

In bis <| And >DIfcovered. 




Ad Magiftratttm->, at ChARD 
in Sommei fct. 1 6 3 $. 

By Humphrey Sydenham^, 

Laudate Dominum de omnimoda pstentia ejus^ Lau- 
d*te earn (ecunkum mtdtituUnem Magnttudmis 
ejus. Pfal. ijo.2. 


Printed by I o H N B e A l E, for Humphrey 
Rtbtnfe/t, at the Signe of the Three Pigeons 
inPAUts Church-yard. 1637. 




$r. John S t a vv e ll , 

Knight of the BATH, 

J u ST promifcsarejuft debts, 
and debts ( though delayed) 
Overcome acceptably, if they 
come with advantage. I long] 
fincepromifedyou a tranfeript I 
of this Sermon (wbicbxvas the Principall) ana 
now I fend it you with a Dedication {which is. 
the Intcreft j ) audfucb an Intercft, I fftfuwq 
you rcill not refufe y though prefented by the band 
of your poore Servant, tioTv it is yours indeed, 
bin it is yours chiefly to perufe, net to protcd ; 
firfucb alutys&mlllooke above all humane 

«g^? Patro 

The Epiftle Dedicatory. 

Patronage , there being nothing fit either t$ 
owne or protect Omnipotence, kGoD 
him/elfei to whom I confecratc both my iclfc 
andlt. And)et^ though the fubjcft^? Sacred,' 
and points direSlly at the Creator of us aU } yet 
there may be (and are by all livelihood) frail- 
ties in ihe dilcourfe ; which as they will meete 
withfome cavill or oppofition, f$ they will re- 
quire a Bulwaike4,W defence 4^?, and from 
whom more properly y than from a weatman » 
who both in place and nature isnearefl tobis 
God (//GoodnefTe, ai it ought, (hake hands 
TWffeGreatncfle ; ) and of that ni man difpaires 
in a Noble difpoficion, where but /oqtiefH- 
on ^vertM) were to profane it* lour C°u^rey 
hath often tafted oft he Greatncfle of your Spi- 
rit, and where there /> Spirit, truely there mufl\ 
be fomethmg that is divine al/o^ which cannot' 
but fyeafy ^o^rGoodneflc without controule } 

Your eld, and (if you 
pleafeto prefervchim) 

conftant Servant, 
H v m. Sydenham. 




PsAL. 5p.ltf. 

Ixfill jing ofihy Tower, and fing * 
lend of thy Mercy. 

f^jThinkc it nor unfeafon- 
able, norbefldes my er- 
rand, toyfrsgofthc To. 
xkct and {Jtlercy of one 
God in the pre fence of 
another. Greafncffc is a 
kindofDefty; Godhim- 
felfe affording Rulers 
\ & Nobles no lower Title 
thanlaisownc 5 ofGWj. 
But Gods by office or Deputations not by Effence • 
and yet fo Gods by 0/Jfc*, that they perfoliate that 





Colby Ejfcnce. Power they have, a mighty one, 
and Merc) too,or fhouldhavc, end both thefe the 
people fing of, onely mortality puts thediftance 
and divides bcrweene civil and (inrtd (or if you 
will ) Jacrcd and celtftialt attributes. / fij yet are 
Gods, Gods with a Moriemini^ mortall Gods, there is 
a but annexed to the Deitie, But ye fhall dyt, dye tile 
men , and fall as one of the Princes ,^/i/.82 . 6. 

And bow that I may not beguile time nor you 
with any curiofitic of preface, the Text being 
onely a parcell of a Pfalme, I have formerly re- 
fembled to the whole^where I obfer?M the ground, 
the farts, the defcant, the Author or Setter of it, the 
time when it was fung, and the occafion of the 
Tinging. The ^Author and his defiant I have al- 
ready opened in two words, Cantavo and Exaiu- 
ho , I will fing, and I will fing aloud ; Now me- 
thod leades mec to the parts, Power and Merc). 
Mercy is a piaufible Thearne, and a large one 5 
enough of it felfe to fill up difcourfe, and time, 
and attention , with exquifite varietie : And 
therefore I fhall dwell for the prcfent, onely in 
the expreflions of divine Power. A Subject ( 1 1 
confefiey like the Ocean, wide and decpe,and not 
without fome danger to him that fhall either 
ftcere or found it. But that God , who was a | 
flaffc tohis Patriarke to pa fie over Jordan, will bea 
Pilot to his Difciplc in the Sea too, that heefinke 
andperifhnot (this vaft and troubled Sea of his 
Omnipotence) where fome learned Wit < have beene 
overwhelm^ either by abold curiofitie, ventu. 





ring too farrc to fhoot the Straight and Culft they 
fhouldnot, or c !fe by a vainc- glorious conceit of 
their ownc Tenets have proudly borne fayle a- 
gainftwindeand tide 3 the mainc drift of Scrip- 
tures a«d current of the true Faith ^ and fo at length 
have runne thcmfclves on the fhelves oiHerefie or 
Lhffbtmyt or both : Againft both which I llialli 
ever pray in the language of the Difciples in the 
great ftorme, Mafter fave mee left 1 pertfb: And 
thus by Thee in fafetiel fhall daily j?«£ of thy 
Power ^ and fing aloud oj thy mercy > becaufc thou 
haft beene my defence and refuge in the day of 
my trouble. 

j / rvillfwg of thy Power. 

THis word Power in refpe<5i of God is Homony- 
won^ and of various fignification in facrcd 
Story. Sometimes it is taken onely for Chrift ; 
foby Saint Paul : unto the laves and Greeks (which 
are call'd) we preach chrift ^ ti**v»> The Power of 
GoJ, 1OM.24. Sometimes for the Gofpell of 
drift y foby the fame Apoftle, Iamnotafhamed 
of the Gofpell of Chrift 3 f&wwm^fct**hi* 3 
fit it is the power of God unto falvation , Pom. 1. \6. 
Sometimes neither for Chrift nor his Gofpell, 
but the enemies of both; So the Samaritans faid 
of Simon M*?us % «S5r^3 AWfu* ? 0?S, j-his Man 
is the great power tfGod, Atts 8.10. But here wee 
take Power for that Efftmiallj repcrtf of God, by 
which he is able aad doth effe<3 all in all, and all 

R in 

Mjc.8. 27 


cap. *?• 

JLftiiti 'mlb.i. 

; sett. i« 


in every thing. And whereas D wines diftinguith 
of a double power 3 affive andpafsive . the one 3 Ad 
agendam ; the other , <^d JtijcJpiendam formam : 
' fis manifefV that this latter is not in God, be- 
caufe God who is a pureAcl, and///»p/y, and unu 
vcrfallj per feci, is not pa\sive y nor capable of any 
forme 3 but in himfelfe from all eternity containes 
'the perfe&ion of all formes 5 this aclive power be- 
ing in him principal! andmoft eminent^ and in- 
deed the very Mynt and Forge where all things 
had their firft ftampe and hammering. 

Now this Power of God is not oneIy(infinite4n 
its owne nature andperfe as it is the v^ry divine Ef- 
/frw^butinrefpfft of oi]ec7s to which it is ex- 
tended 3 and of Effects <vich it can produce, and of 
JcJion too by which it doth or can worke mracu- 
lonfly • which Helton is never fo valid and tn- 
tenfc (for fo Pelamu words it) but it may be fet to 
a higher pin and ferew 3 and woon'd up even to In- 
fiwte#€jfe$ And therefore it is not onelycairdw- 
wer, or Strength, or Efficacies or Fortitude ,hux. Omni" 
potence; Infomuch that though it have fome rati- 
onallzxidmcdall diflinttien by rcafonof our feeble 
capacities, yet no reak and fubftantiaB difference 
from Gods Will, Knowledge, Providence, but are all 
wards of the fame Key 3 (hut and open to the fame 
Ejfence : For when wee name his providence? wee 
conceive it, ut dirigem 5 h is Knowledge, ut apprehen- 
dens 3 hislVM,ut impcrans ; and his Power, ut exe* 
quern; So that Apprehcnfion^ud'DircUiev^nd Com-' 
nund, fliine more properly in Gods other tAttri- 
fateti but Execution principally in his Power: 
i And 




And therefore it is called ^frqp^w/a^&rf, 

Pf* ejficaccm (to Beza tranflatcs it) the Working 
power, whereby God a able to frbuHe alhlrings to him. 
/?//£, Phil. 5 21. 

And as this Tower is alwayes, fo it is onely 
aclive-y and that Saint /><*#/ intimated, when hec 
(tiled it tivA^ c -'i?y«& UjJ > The Power that worketb in 
its, foworkethin us, that no power of any Crea- 
ture can hinder that operation • for the 1 krone of 
it is apery flame > and the wl.celes of it a burning fire : 
Dan. 7.0. 

The Fathers > it feemes, heretofore were much 
perplex'd by the Pagan Sophifters about this 
great Attribute of God,Omnipotence;fome /"an. 
gling mccrcly about the etymology of the word, | Qfm **t°t 
have dafh'd themfclves againft the rockes of here- 
fy,Fau(tu$ the Mamebee^A Crefconitts the Gramma- 
rian, have put Saint Angufline to the fvveat about 
it,' who dwelling too critically upon God's omnia 
poteft, went about to geld his omnipotence ; Nay, 
fome herein, making reafoa their pole-ftarre, and 
not faith, have leap'd out of their curiofity into 
blafphemy , as the Hermans and Seleuciam of old, 
thofe boereticimatenarti (as Tertullian ftyles them,) 
who following the proud fed of the Platonifts, 
made their materia prima co-omnipotent with God, 
becaufe God> as they pretended, could not make 
the world out of nothing,but of fome prseexifting 
matter. And from thishive belike, fwarm'dthofe 
Locufts of their age jMenan<ter y Carpocrates and Ct- 
r minus; who tooke off the power of God in the 
creation of the world, andfetit upon Angclls; 

R 2 and' 

D* Aug.Iib.16. 
cap, f. 


D<Aug' d fidt 

& Syrr.b- c- I . 

■■ **• 



fekov.ih fireb, 

Tn. Vne. 

EccItfS. >• za r\ 

andfo,eitbcr par'd toomuch the divine preroga- 
tive,^ making it flow or unable for fo great a 
workc, or elfe fuper-addcdtothegloryof thofe 
intellectual! natures- as if this great frame of 
1 the univerfe had been rather the workmanfhip of 
their hands then of his, that created both it and 
them.- Although others, of a like wf/^, were 
not fo over-ftagger'd with their owne phrenzies , 
but that they allowed the God-head a fuperinten. 
dency of power, and yet, not that *Triune power 
the christian ftrugglesfor (a power of three per- 
fonsin one effence, ofcquallmajefty and com- 
maund)but afcrib'd to the Father, onlyalulncs 
ofpower, a mediocrity to the Sonne, and to the 
I holy Ghoft,noneatalI: andofthisfinke wasiV- 
&1ts Abrialdrdusi cenfufedbySaincftr»tfn/in his 
1 5? o . Epijlle , ad innocent turn • 

But leaving thefc to their ftrongdelufions , 

knowing that an evil conje&ure hath ovcnhxo*rri 

■their judgement: Let us retumc whence wee 

* havedigreif d a little, to divine omnipotence ; 

and wee fhnllfinde by ground or reafon thereof 

\ to bee divine effence; (for GOD workes not but 

I by his effence ) and by how much more perfect 

the forme is in every agent by which it workes ^ 

by fo much, the power is greater in working. 

Seeing then, the effence of God is infinite^us 
pewer ofncceflity muft bee infinite too- now be- 
caufe to he thus infinite, is tobeebut one, there 

is but one omnipotence's there is but one effence 
and yct ; for the diveruties ofrefpc&s, Divines 
Live cut it into a double file, ana&uall and abfo- 




< luteomnipoteiicc, rheabfolutc omnipotence 
God is that, by which bee can perfe&ly doe any 
thing that is poiTiblc tobce done, and it is called 
abfolutebecaufe it is not limited by thcuniver- 
falllawof nature 5 as if divinity werencceirarily 
pinn'd totheorderoffecondary caufes, and that 
God could not doe any thing befides or above than 
laws anc l this rhe fchoolcs call omnipotema Dei. ex- 
traordinaria, Gods extraordinary power • becaufc 
by that hce can workc befides the trodden and ac- 
cuftotned courfc of nature, producing of himfelfe 
as wel thofe effe&s of fecundary agents as others, 
to which fublunary creatures cannot attaine. H*c 
ftmpltciter ejfent talis (faith the Syntagmatifi) this om- 
nipotence is (imply effentiall : by which God can 
absolutely and /Imply doe all things which are 
poflible to bee done, to wit; fuchasdoenot re- 
pugne the will or nature of God , though they doe 
lbmetimes the courfe of nature - y for that may bee 
impoflible in refpefl: of the one, which is not of 
t h e oth cr , Jgjtcd dtcitu r inspoffibikfecundn m aliquant 
potential?* naturakrn , divint (ubditur poicnti*^ faith 
Thomas x what naturall pewer calls impoffibillity 
is without difpute poflfrble to omnipotence ; and 
therefore, there is nothing that hath buta*capa- 
' bility of being, that comes not within the verge 
of Gods abfolute power, of his power, though 
fometimes not ofhiswillorwifedome, for God 
can doc many things , which thefe thinke neither 
convenient nor neceffary to bee done. To imagine 
any thing of God, as if hce did it becaufehecan 
due it, is an abrupt and rude pre fumption^Ofl quia 

R3 ctntial 

\ Omnipotent!* 

abjolui :, 

Po'. frm 

Parte 14. 15. 


1 1 ft habere r.i- 

?■'<>.. r .bi 
Iba tcln 



Lome- Lb. i. 
dift> 43- tx 
Aug' Lb- de 

Iprr.ct ill 

Tart lb. 

erf us 
fro*' cap. 10. 

D.Aug* Gra. 
c.ip.-j. s 

AcJjtalis ovr 


omnia potcftfacircideocrcdcndum eft D cum fccijfc y cti. 
am qnodnonftcertt^ fed an fccerit } requirendum. God 
can of ftones raife up children unco Abraham, but 
hee never did, nor 1 thinkc will. Potmt Deusut 
dttodtfim legiones Angelorum &c. God could have 
fent twelve legions of Angells to fight againft 
thofc laves that apprehended Chrift fed toluk faith 
Lombard* potuh Dens kominem pennis advolandum 
inflruxtffe, God could have given man as well 
wings as feete, made him (bare as goe - 3 non tamn 
qmapomt^fecit, faith Terttflltan. Potuit,tt Praxcam, 
et omncs parittr barettcesft^iim extinx'iffe \ hee could 
have cruftid Praxeas , andaP^cn a heretickes in 
their very (hell and firft matter, mn tamen, quia 
posmt^extinxit, (faith the fame Father. )Once 
more, Dominut Lazarum fu\citavit tn cor fore, nun- 
qui d dicendum eft non pot nit ludam (u (at arc in mente i 
GGd raif d Lazarus in body, and could hoe not /#- 
das in fpiriulfo > pet nit quidcm y ftdnoluit^ faith S , 

Thus, Antiquity, you hcare, ftill pleades for 
Go&s^Potuit) His infinite Power, the Fathers ge- 
nerally acknowledge, but they fometimes re- 
ftrainc the execution of it- and mince it with a 
Noluit) Old. non fecit. And doubtlcfle, h^ can doe 
more things than he doth doc, if htt would Aqq 
them, but he will not; not that theie is any de- 
fed in his Will or Power , but becau fe in Wifc- 
domehe doth not thinkc it meet. 

Gods acluall Omnipotence^ that, by which he 
is i]ot onely able to doc whatfoever he wil'd or de- 
creed to be done; butalfo, Really doth it. Solo vo- 


luntatisimftrtt, at a becke or command • without 
difficulty or delay, witharaccrc Dixit & f*£ium 
cji, Hefpeakesonely, and he docs it ; Sodocsir, 
that it cannot be hindered by any caufcor impe- 
diment whatfoevcr. And this D the Scfoo/cscall 
againe, Qmnipgientia Dei ordinate Gods ordina- 
ted Omnipotence ; becaufe, hee dcth by that 
what hec hath ordain'd or decreed to doe. And 
this hath refpeft to the particular Law of nature ^ 
and toafpeciall order bequeath'd things by that 
Law, through which he at firft crcat'd all things j 
and ftill either confer\es, or moderates^ orde- 
ftroyes them. 

Now, as there are many things which God can 
doeby his abfolute 3 but not his Actuall Omnipo- 
tence • fo there are fomc which he can doe by 
neither : Forinftance, he cannot make Contra- 
dictions kiffe, neither can hecbeati(ieaStone 5 
for though his Power be infinite , yet he ndver 
Iworkesbut asit is modefiedby his will or -wife- 
dome ; which fometimes cither prohibit abso- 
lutely the doing of a thing, orelfethinkcitnor 
convenient to be done. 

And now here's a way made for xSitLtbeifme 
to cavill, the Scepticke in Religion tocxeicTe 
thevenomofhis wit , whodeale wijthGodsPc- 
wer, asfome broken Artificers doc with coyne 
which either forge a new ftampc , or clfc deface 
the old : Some dilate and bcate it out too farre, 
others againedoe wafhandclipitj. Supcritition 
gives ittoomuch,and Atheifme too little. Pliny 
will deny Gods ^dl^bU Foxer, becaufe he can- 




VI';:. lb- - •;;..-/. 



H£C MX po- 
tent is [ant fid 
infirm txlU-D- 

Idem Lb. i<>.dc 
Tr int. cap. if. 
& lib. i . dc 
Symb. fid. ad 
CathcC'Ca, i« 

j Ejllus l.l .fait. 
d'fi.41. se&. 


not kill himfelfe;and£/j«Mtf the Magician^bccauk 
hecinnot deny himfelfe ; flrong reafons doubt- 
IcfTc to puzzle a Divinity, arguments fitter to 
confirme Omnipotence than to convince it. For 
if God could give way to his owne death or deni- 
all 3 he mutt lofe his two attributes of Life and 
Truth , and then he Aiould not be fo much not 
Omnipotent in what he could not doe, as in what 
he did. God were not truely Omnipotent, ifhee 
could doe all things ; to dye, diflemble, lye, de- 
ceive are rather arguments of Frailty, than of Po- 
wer ; UHagna Deipotentia eft non p&Jft memiri , faith 
S.*s4Mgufi:ne. *Tis a great proofe of Omnipotence 
in God, that he cannot lye , for,if he were fubjeci 
to this or 'the like paffions and defers, he could 
not be poffibly God, and therefore not poffibly 
Omnipotent. Every poffibility of doing doth 
refpeft an a&ivc Power from which it maybe 
done, which Power doubtlefle is anabfolute per- 
fection : And therefore, thofe things which fpeak 
infirmity or defeft in the doer are not afcribcable 
to God 3 whofe omnipotence extends only to the 
doing of thofe things, whofe effe&s argue no im- 
perfection in the doer. Nemo ergo Deum impttn- 
ttm in ali que dicer e prefix? at • fharpe arrowes of the 
mighty, with coalcs of juniper blifter that foule 
tongue which would make God impotent in any 
thing; and thcreafonZfw^^gives, ®ui4 omnia- 
pote(I^qu£po(Je^fotenti£ eft, et inde dicitur Omnifotens, 
in thefirft booke of his fentences, 42. diftinfti- 


And here, with one breathy wee may blow-off 


jfeb</Vab*ftnh m 


the languifhing and foule-lefle allegations both 
of Libcrtineand Atheill, whofe nTongeft obje- 
ctions againft Gods Omnipotence, arc for the moil 
part fuch as doe notfignific-^7.^, but privation; 
or iiAclton, ALiton with Deformity or "Dtfccly or clfe 
fuch as import nmiw or mutation, which cannot be 
without pafsion, and therefore fomc imperfecti- 
on ; or laftly fuch as jarrc abfolutely amongft 
themfclves, and imply a manifcfl contradiction • 
astofuffer, tobedeceiv'd, tofinne, tobcunjuft, 
to be truth and yet faJfhocd, and the like, which 
are Symptomes of debility and impotence , and 
cannot poffibly comply with Divine porter: For ' 
Godis fo farrc from bein^ omnipotent, becaufe 
he fliould doe all things, that he cannot doe fome 
things becaufe he is omnipotent. 

And therefore to keepe thefe in an even Scale, 
Divines diftinguifh betweene impoilibiJities of 
and in Nature ; Impoffibilitics of Nature are 
fuch as exceed the ordinary courfe and Law of 
Nature, as that the Sunne fliould ftand ftilJ, 1- 
ron fwirn, Fire not burne, which that God hath 
caufed to doe or not to doc, the Scripture is a 
witnefle. Irapofsibilities in Nature are fuch as 
repugne the very definition ofa thing 3 and thwart 
Ens, a$ it is Ens> which yet never were, and left 
they (ho'uld be, are hindred by Gods ordination 
and decree; fuch asimplyinthemfelvesabeing, 
and no being ^ truth, and yet lyes, which are flm. 
ply and altogether impofsible, as that contradi- 
ctories fhould bee both true, that a perfect Trian- 
gle flaould not have three angles equall to two 

I Rcvera^qiuc- 
dam nsapateft 

DAng. l t faf, 





T'-'O' t* T • 

Anji'l b- 

Eft Oil i '>. |. 
Scnudi{t : V-* 

K. I. 

.lit. that Lines dratoriefroimhc Centre to the 

Circumference (hould not be equal 1 : Talis im- 
nbtiiA DcwHtn poteft){i\chimpokibilitics God 
cannot doe, becauk contraries cannot fubfift in a 
Nature moft firapte and immutable 5 nor eon- 
tradi&ories finde any roome inan£^7^voidof 
all wifehood, in a truth moft abfolute and perfect . 
And herein both Schoolmen and T hi lofopben w\\\ 
countenance and direct us 3 Sub ommpotentiA Dei 
run cadit all quid quod ccrnrnduiionem twflicAt^ fo ' 
Aauindi \ And> Hocfoio privates Btus ingemta fie t 
c\u& fdcla fuf.t) fo Artjlotle \ whatfocver implies a 
contradiction comes not within the verge of Om- 
nipotence 3 and Divinity is then put to the ncn- 
j plus, when it would make a thingdone 3 and un- 
done at the fame inftant. The Szttexttdr-rts itbcTC- 
fore,hcre digge out their Clififes and bounds ] and 
with ccrtaine words(as by their proper (tones and j 
iand-markes ) have limittcd and pent in divine! 
power 5 and they are twojattibtle and pofibile^ and 
in this fence onely underitand God cMmapcjJe^bc- 
caufe he can doe $mm pofsibile $ and that power 
which in him they call active, lookes cnely loom- 
nc fjciibtU or agitik - 3 fo that his Omnipotence rea. 
cheth farther than to things able and pofsiblcto 
be done, and all things arc contained within thofe 
1 pofsibiliries which imply not a manifeft co:itra- 
diolion ; and they which doc are more properly 
laid, Nonpt'Jfcfuriy qiiAmquedDcusnonpoteft facere: 
for in that they cannot be denej 'tis not through 
any defect of divine Power, but becaufe they have 
no: the nature or rcafonof things pofstblc : For no 



n l 

underftand;ng can conceive, that truth znd falfc- 
food which are atametralij oppos'd, fhould pofsi- 
bly bereconcii'd, and iothc maime refes iUllin 
the contrarieties of things ,not in divine power - y which 
therefore fecmes lame and impcrfedi, becaufe 
things cannot be done, not becaufe it cannot doc 
them. Or fhould we fay peremptorily. as vvc doc, 
and did before j that there arc fomc things God 
cannot doe,wc fhould neither difled nor weaken 
the nerves and finewesof his omnipotence ^ for 
he is mod potent which hath an immutable and 
conftant power, and from that Power will not 
tread afidc nor decline • Conftancie in the bed 
things being the beft power : And therefore thofe 
which God hathaccuftomed to doe (lice being 
geodnefje it felfe ) arc doubtlefle the beft things ^ 
andforhim to vary from fuch, mull either quc- 
ftion his Mutability ox weakneffe, or both; and if 
mutable, how a God I if rvcake, how Omnipotent f 
Hereupon the Uto^rhimfelfe makes Gods Fe- 
wer principally difcoverable in tworefpeSs, Quod 
omnia iacit qu*. vult, & nihil omnino patitur ; So nt. £. 
that we take for granted there is nothing pafsive 
in the Almighty t and that which is of A&ion is 
qualified by his will ; and the ground hereof is 
from the great Saint Augujlir.e^ Beta did tar omni- 
potens ftuiendo quodvult y ntn patiendo quodnon vult: 
AndagainC) Quodnon pofsit omnia f^cerc, fed quia 
potest eff cere qmcquid %>ult. So that belike Gods 
OmnipotencensLth not fo properly its denominati- 
on from his Omnia potejl, as from his Qujcquid 
vnlt ; God can doe what hec will doc 5 and there- 

S 2 fore 

Zj'Zm. dift.41, 



t. ' 






Horn- m cxpo- 
fit- (ymb* A* 
pop. ad pr'm- 
cip urn. Torn- <, . 


n . 

D.mjfc. lb. * . 
dc fide or t bod. 
€af. I 

fore is omnipotent. And this is the maine firing 
that Frtphtts, Apojlles and Fathers generally harpe 
on, Omniaqti<& to tut t fuit % faith David : Loe here 
his v\ ill and Power meet; Voluit^ he would doc, 
there's his Will 5 Fecit, he hath done it, there's 
his Power ; And this Power not limitted it 
feemes, for there is an omnia with the yoluit \ All 
that he would de,hc hath done^ Pfa. 135.6. More- 
over, Voluntati e)m quit obfijlit ? faith S. Paul ; 
here his Will and his Power meet againe: For here 
is anob/ijlit, afwellas zvolnntatt ; no refinance, 
becaufc there is will; that's a Power with a non ob- 
(I ante none can hinder it ± a Po£wasbefore,with- 
oat limit, intimated in the Interrogatory «g«ar 3 
Qui s obfijlit ? Who bath refijled his Witj Rom. ^ . 
19. 'Tis a beaten Principle in Philofophy, in 
perpettm non differ unt effe^poffe^ In things perpe- 
tuall there is no difference bctwecne Power and 
Being : Now, the Will of God being perpetually 
his Power is extended no farther than his Will ; 
So that onely, what he wills, hedges; and this 
doing ever order'd by his Will. 

And here with one voyce Antiquity fweetly 
accords, ipfe ejl erg* omnipotent ^ nt totum quodvult^ 
pojftt y fo Saint Chryfoftotnejvocatur omnifotens^quo- 
mam qutcquidvttltypotcfl ; fb Saint /fugujiine y credi- 
mus vir tutem Dei propriavoluntate menjuratam^ om- 
nia enim qu& vult ^potefi ,fo Damafccn. Hearkehow 
the quire of Fathers chaunt it: how one Saint war- 
bleth to anothcrs quicquid vult, Potcfl ; quicquid 
vuli^Potcft. His omnipotence they all fingof 3 but 
the burden of the fong runne's much upon his 

will : 

> ^ 


will; his vult bearesapart vvirh his ptteft, ftil^ 
a pare, but nocall. God can doe all that bee will 
doc, but fomcrimes hec will not doc all that hee 
can j fo that his will doth rather order his power 
then abridge it. The text fayes plainly, that 
God could doe nothing unto Sodomc till Lot was 
efcaped untoZ^r, hee could not, nonpojfe dixit , 
(faith S. Au^ujitne) quod fine dubiopoter at per poten. 
ttAm^fcd wnpotcrat per\ttfiitiam*ihQCCQ\\\d&o\\bt~ 
leiTe, but hee would not; and ycthis will juft, 
and his power ftill infinite : fo that his will is the 
rule and fquare of his juftice, and the rudder (as it 
were) and fterneof his power ; it doth manage & 
difpofe,notleiTenand contra&it. I fhirtupthis 
dusky point with that of the great Schooleman , 
and fo inv olve one cloud in another ; Dicitur De- 
us omnipotent quia per fe poteft qnicquidvult fieri ^ et 
quicquidvultfepojfe^ et nihil vult fepoJfe> qucdnon 
poffit ; et omne quod 'vult fieri, vult Je pojfe $ fednon 
tmnequodvult fipoffe, vult fieri • fienimvellet,fieret . 
' The words are like the Authour, crabbed and full 
ofknots, and yet eaficrtobe underftood, than 
render'd ; Ifanv flutter at them, let them conftilc 
they may finde matter that will both pleafe , and 
difturbe their Judgement ; and afwell take up 
the braines, as the pen of the perufer. 


Thus at length, the Athcift and Infidell we 
havchufh'd, and all their Cavills examin'd and 
refuted; let's now heare the Chriftian ipeakc, 
what Dialed he ufes, how he h'ngs of the Power 

S 2 of* 

- - - <f 

rat quulcm.fcd 
j von volcbatyct 
| ilia voluntas 
j ifta trot. 

D. Aug. lib. i* 
( antra t.Ep/fi. 
cap. n. \ 



Job* 6, r 4- 

of his Creator. He enquires not fo much what 
God can doe 3 as admires whar he hath done, and 
ftill doth. In divine Myfteries,he thinkes it fafer 
robeleeve, than todifcuffe ; and to excrcife the 
iolidity and vigour of his Faith, than any Acumen 
cuid Pregnancy of his reafon. And here is enough ! 
co emptoy all his faculties, imbarque the whole ; 
man, fet all the engines and wheeles both of • 
Soule and Spirit running, and turne them in end- 
tertefpeculations. VVhatfoever is above him, or 
below him; without him, or within him \ isafic 
ob;e& of Gods Power, and his owne wonder. 
When ) } confider (faith our Prophet) the Huvtnsjkt 
tcorke of thy fingers, the CM oone and Stars which thon 
h.ijl ordained ^ Lord,wh*sis manl Pfal.8. What is 
man ? Nay,How is he I Surely like one in a flum- 
bcr or a dreame $ for as he that dreameth hath his 
fancie fomctimes difturb'd wich ftrange obje.fts, 
which are rather rcprefentcd, than judg"d of^ 
fo in the view of thofecelefliall bodies, the con- 
templative man (lands (as it were)planet-ftruck. 
en in his intellc&ualls, whilft heconfiders the 
Heavens, helofes them 3 and that Moone and 
thofe Stars which fhould enlighten, dazzle him. 
The finger of God in them he doth acknowledge, 
but notdifcover s he made them by his power, he 
confeiTeshe ordsir/d thcm,buthowheordain\i 
or made them fo; hisapprchenfionis at a ftand 
or bay, and tranfported beyond meafure, cries 
out with that affi idled Penitent ,7 'om$rupotentU e)us 
quls inteKigdt f The thunder of his power who can 
underftand ? Canftthou by fcarching ffndeout 



God? Canfi thotifiade out the Almighty coper 
fe&ion? It is high as Heaven, whit canftth 
doc } Deeper than hell, what canft thou know- 
If he cut off, or tout up, or gather together, who 
can hinder him I lcb-i 1.9,10. 

Ifwe lift up our eyes from thefoot-ftoolc to 
the Throne of God, and thus lifted up,caft them 
1 backeagainc : Could they make an exaft and un- 
. controuf'd difcovery of both Globes, fee all the 
wonders and fecrers that nature hath there loci 
npinhe;vafttlorc-houfe, we fhould ffndineach 
cranny thereof the fway of his fowtrfmti Sctpi 
■ Water, Fire, Earth , Ayre limit nor his Com- 
mands, but through the Territories of Heaven 
: and Hell^the Bonds of his Power obtaine a Jui if- 
j didion. Will you heare his ownc Secretaries 
fpcake ? The regifters and pen-men of Divine ftb- 
ry ? How they fing of his Power ! How they 
blazon his Omnipotence ! Loe^Hc metes out 11 c«vcn 
rv:tha (j>a?i-> mcafunih the \v ater s in the b:/!erv 0} his 
\ hands, comprehends the daft cj the Earth in a mtdfure, 
rvetghah the CMountaincs tn Sla/cs , And the H tils in a 
54AfW5Ifa.40.12. Here is the whole world cir- 
cled in one vcrfc, and yet not his whole Power in 
! that Circle; his Power is his Godhead .and God 
himfelfehath been call'd a Circle. J' t that 
ftttcth upon the Circle if the Earth , and th. .ibna - ts 
thereof arc 46 Graffch uppers b: r crc htm. MarkCj/7* fr s 
there, he is not contained there; There? no, that 
; were above miracle j the greater G ircie contained 
j in thelcifc. The Heathens themfelves could eel] 
uSj Godrvdi an intelligible SphiarcjNit\\Q\\z Dimen- 
sions 3 


F -"i 



Pfal. S.i,f. 

Pfa.104 •*< 

Ifa- 4o- ir « 

Pfal. IM« 


lob 9. 7. 

fions ^ a Circle whofe center was every where, 
nowhere his Circumference, nowhere, not in 
the whole World, not in the Earth, not in the 
VVaters, not in the Heavens that circle both. The 
V\ aters (you heare) he mcafures in the hollow of 
his hand, the Earth in the fame meafure,the Hea- 
vens that containethefe in a Span : Here is but a 
Span and Handfull of his Power, and yet this 
Hand full grafpes the Vn.iverfe. This made our 
Prophet often fing, and in his fong,clofe as he bz- 
gan 5 How wonder full is tby T^ame tn all the World ! 
Hove rvonderfullinalltbe World I A double wonder 
indeed in re fpe& of Man, though of God not fo- 
God could not be (o wonderfully Great, if man 
had ability to exprefle him : and therefore having 
none, hee exprefTes himfelfe by himfelfe* or at 
lead, himfelfeby his Prophets , to whom him- 
felfe hee dilates 5 wholikemeninfus'dandin- 
trancd^Speake aloft in facred Allegories, fuchas 
befecme the Majefty and Greatnetfe afwell of 
the Pen-man, as Infpirer. 

And here, what fublimicy both of power and 
language'He clothes himfelfe with light as with 
a garment, ftretcheth out the heavens like a cur- 
taine, andfpreadeth them as a tent to dwell in ^ 
by his fpirit hath he garniflied the skie, and fafhi- 
oned it like a molten looking glaffe; In them hath 
he fet a tabernacle for theSun, which as a Bride- 
groomc commeth out of his chamber, and rcjoy- 
cethas a Gyant to run his courfe.HeJie harh ap- 
pointed alfo the Moone for feafons, and at his 
pleafurefealeth up the flarres- He bindes the 




Icb. 9-7- 

lob. 53. 31 
3 s - 

Pfal. 104. 14 

Pfal 104.*, 

fweet influences of the Pleiades^ and lofrs the- 
rms of Orion*) brings forth MA^.xroth in his fca- 
fon 4 and guides Ar&urus with his Sons, Hccrc 
all-humane Eloquence is bcK al*d ; No •; t^y A0- 
minxmfindt^ oh 9 Defeats. Such anexpreilion 
of God none could frame, but God himfelfc \ and 
this made our Prophet fingc againc, o Lord of 
bejls , haw wonder full are thy worker f In wtfedwc haft 
thou madttht* &U ; who is aflrong Lord like unto tlte^ 
or to thy power and faithfulnejje roundabout thee : Pfal. 

Let us now leave the firmament, and (the Lord 
bowing the heavens and comming downe ) fee 
what empire and dominion he hath in the regions 
oftheaire. There, hclayeth the beames of his 
chamber in the waters, makcth theclcudcshis 
chariot, and ridcth upon the wings of the windc. 
Through the biightnesofh is pre fence are coalcs 
of fire kindled, lightnings and hot thunderbolts. 
There, he hath made a decree for the nine, the 
ballancings of the clondes (as 10b rtylesthem) 
and there hath he begotten the drops of dewe. 
Thence, hegiveth fnowe like wooll, and feat- p&fci47»x7,i 
tereththehoarcftoftslikealTieSj&caftethouthis j 
ice like morfells. Therc 3 he makcth waight for , iob.a8.2j 
the windes, he bindeth up the waters in a cloude 
as inabottcll, andthecloudc is notrentunder 
them. This made our Prophet fing aloft, Praifc 
tht Lord in the heights ^pr^fc him fire and hailt, fnowe 
a*d<vafOur$) (I or my wtndcpilfllwg h'nworde : Pfal. 
108. 1. and 8,verfes. 

Let us defcend once more, and amongft thofe 
1 ■ ;-'■ T proud 

Pfal. : 8. 

lob. 38. i3 

lob. 16. 8. 


lob 28. 10. 
Ifai.40. 16. 

Pfal. iS-.ij. 

lob 38. £ 
Pfal «4-. 8. 

Pfal. 149.8. 

Ifai.41. i. 
Io(h. 10. la. 


proud hcapes of earth which fccme to lift their 
heads even to the very ftarres, obfervewhatfway 
his power carries there, or rather what terror. He 
fhall thrcfli thcftiountainesand beatctbem fmal, 
aad make the hills as chafifc; he fhall fannexhem, 
and with his whirk winde fhall he fcatter them , 
and fhall overturnc them by the rootes. If he be 
angry, Lebanon is not enough for incenfe, nor the 
beads thereol for a burnt facrifice. Thefoundati- 
onsof the round world are difcover'd at his chi- 
ding, at the b'aftiugofthe breath of his difplea. 
urc. This made c ur Prophet fingagainc,^ZW 
ts a great Gedy andagPtat King above all Gods, in his 
hands are aH the corners of the earthy andthe ftrcngth of 
the falls is his aIJo* Pf3l. 95. 3.4. 

Shall wee yet ftoope lower 3 and defcending 
this mount, fee how he is a Lord of the valleys , 
and theinhabitaots thereof. Loe, the foundation 
')fthe earth he hath wonderfully fet, and laid the 
coiner (lone thereof; athispleafure againc hec 
tnaketb it out of her hindges, and the pil- 
lars thereof tremble: He turnes the hard rocke 
intoaftanding water, and the flint-ftoncintoa 
fpiinging well. The Nations before himare leffe 
then nothing, they are accounted as the drops of 
a bucket, and as the fmall duft of theballance. 
He bindeth Kings in chaises, and Nobles in fet- 
tersof iron, he gives his enemies as duft to the 
I "worde 5 and as cliiven ftubble to his bow. He fhal 
rife up as in mount Perazm^ He fhall be wroth as 
in the valley of Gibeen^thax he may doe his worke, 
his great worke, and bring to pafle his z£t his 


TO- .»« , 1 ■ 


great aA. This made our Prophet fing againc , 
The earth is the Lctds. and all that therein ts y the com- 
patje of the whole world, a?>d all that dwell therein^ for 
he hatbfoundedit upon the Seas, «nd prepared it npon the 
floudes. Pfal. 24. 1 3 2. 

Shall wee now leave the earth, and thofe that' 
fojournc there, and fee the wonders of the Lord 
in the^reat deepe? There he gathereth the wa- 
ters of the Sea together, and layes them up in 
ftorc'houfes; Athiscommaund, the flcuds lift 
up their voyce 3 the waves beginne tofwelI 3 and he 
makes them boile like a potof oyntment. Againe, 
he ruleth the raging of the Sea, and the waters 
thereof he flillcthathispleafure. He bindcth 
the flouds from overflowing, fhuts up the Sea 
with doores when it breakes forth as ifitifTued 
out of the wo mbe, makes the cloude a garment 
thereof, and thicke darkenesafwadiingband 3 
breakes up for it his decreed place , and fets barrs 
and gaics^ndCaiQS^Hithertofhaltthoucome^ no far- 
ther, andhercfhallthy proud wavc$ heejlayed. lob 58, 
9, ro. 

Shall we yet ftep a ftaire lower, and opening 
thejawesofthebottomleflepit, fee how power- 
fully hce difplayes his Banners in the dreadful 1 
dungeon below? Behold^ Hell is naked before him ^ 
and definition haih no covering. This made our 
Prophet fing more generally, J he Lord is above all 
C§ds'j v» hat JBtverpleafed him 1 that did He, in Hea- 
ven and Earthy and in the Sea > an d in aU dee je places-^ 
Pfiil. 1 35.6. 



lob tl.Jl. 

Pial. 5?3- 4- 

Iebi£. 11 

Tob zo' 




■ -—»< 






Jehovah fireh* 

Ex P. Attgift* 

clef, pollb-i- 

Thus, you heare, God is in the world, as the 
, Scule is in the body, life and government 5 And 
as the fculc is in every pare of the body, fo is God 
inevery pare of the world : NoQuarter-mafter, 
nor Vice gcrent He, but miiverfall Monarch and 
Commander^ Tow in toto t & Tom in qnalibei par- 
te, A G<?d every where, wholly a God, and yet 
one Gcd every where, onely One ; whpm the 
vaine conjectures of the Heathen dreaming to be 
moe, gave in the Skie, the name oilupiter • in the 
Ay re, luno \ in the Water, TZjftune $ in the earth, 
Vtjfa,and fometimes Ceres-, the name of Apollo in 
the Sunnej in the Moone Diana ; of ts£olw in 
the windes ; of 'Pluto and Proferpinc in HelU And 
in fine, fo many guides of Nature they imagin'd, 
as they faw there were kinds of things naturall in 
the world, whom they honour' d as having power 
to worke or ceafe according to the defires of thofe 
that homaged and obey them. But unto us there 
isone onely Guide of all Agents naturall, and he 
both the Creator and Worker of all in all, alone 
tobeb!cfI'd,honour'd andador'd by all forever- 

And is God the Lord indeed ? Is he chic fe So- 
veraigne of the whole world ? Hath his Power fo 
large a Jurisdiction ? Doth it circuit and lift in 
Water D Earth, Aire, Fire; nay the vafter Terri- 
tories of Heaven and Hell too ? How then doth 
this fraile arme ofFIcfhdare lift it felfe againft 
Omnipotence? V\ by doth it oppofe (oratleaft 
incite) the dreadfull Armies ofhimwhoisthe 




great Lord of Hofts ? Whydoc we muftcrup our' 
troupesofSinnes,asifwe would fee tbcm in bat- 
rel-aray againft the Almighty ? Scarce a place 
where he difplaies the Enfignesofhis Powerbut 
man feemesto hang out his flag of Defiance, or 
at leaft of Provocation- and though he hath no 
ftrength to conquer, yet he hath a will to affront^ 
If he cannot batter his Fort, he will be playing on 
♦his Trenches; anger his God, though nor wound 
him. In the earth,he mectes him by his groveling 
Sinnes; of 'Avarice i opprefsro» ^violence \r spine ^ Sa~ 
cnkjgt, and others of that ftye and dunghill. In 
the Water,byhis flowing finnes; of Drunken- 
neffe, Riots, Surfers , Vomitings, and what elfc 
of that frothy Tide and Inundation. In the A ire, 
by his windy finnesj of Ambition, Arrogance, 
J Pridc,Vain-g!ory, and what vapour and exhala- 
tion elfe his fancierelifheth. In the Fire, by his 
flaming fins ; of Luft, Choller, Revenge, Bloud 
and what elfe fparkles from that raging furnace. 
In Heaven, by his lofty Sinnes ; of Prophanarion, 
Oathes, Blafphemies, Difputcs againfE the 
Godhead,and the like. And if Hell were j 
with man on earth, or. man (which is but Earth) 
were in Hell already, by his damned fins of Im- 
precations, Curfes, Bannings, Execrations and 
others of that infernall ftampe, which feemc to 
breath no lefle than Fire and Sulphure, and the 
very horrors ofthe burning Lake. Thus, like thofc 
Monfters of old, wee lift our FdicH upon oJfa$ 
Tumble onemounraineoftranfgreflions upon an- 
other, no l^fTehigh, than fcareful]^ as if they 

T 3 nor / 

1 4^ 


i Sam. -19. 

Pfal. 37. 10. 



Pfal I04. 3 2. 

not oncly cryed for thunder from abovc> but al/b 
dar'd it. But wretched man that thou art , 
who (liall deliver thee from the horrour of this 
death ? WA^ the Lord (h*U HVeaU bimfelfe fnm 
Heaven with bis mighty Angels in flaming fire ^ ta- 
king vengeance on them that feare him not $ what 
Cave lhali hide 3 , or what Rocke cover them * 
At his rebuke the foundatiens of the world are 
difeovcred, even at the blaftof the breath of his 
difpleafure : Cut of his mouth cornmctha de 
vouring flame,and if he do but touch thefe moun- 
taines,they fhall fmoakej if he but once lift up 
his iron Rod, he rends, and fhivers, andbrealceth 
in pieces like a Potters vcflell ; he heweth afun- 
derthe fnares of the ungodly, and his enemies he 
fhall confiime like the fat of Lambes. O then 
let all the earth feare the Lord, let all the Inha- 
bitants of the world ftand in awe of him, let Kino 5 
throw downe rheir Scepters at his tcet, and the 
people their knees and hearts at thofc Scepters ; 
from the Cedar oiLtbtnus and the Oke of Baft*, 
to the fhrub of the Valley, and the humble Hy- 
fope on the wall, let all bow and tremble • Prin 
ces and all ludges of the Earth, both young men 
and Maidens, old men and children- let them 
all feare, and in fearing praife, and inpraifiog 
fing of the ?iamc and Power of the Lord God , for 
his Nameondy is excellen^and his j>ewr and Gl$- 
ry above Heaven and Earth. 

On the other fide, is the Lord Omnipotent in- 
deed ? Hath his Power fo wide a Province and ex- 
tent ? 



rent } Is the glory of his mighty Ads thus made 
knowncto thefonnesofmen ? Is his Kingdome 
not oncly a great, but an evcrUflinr Kingdome} 
His Vtmimon through and beyond all Generati- 
ons? Doth hee plant and root up ? prune and 
graft at hisownepleafure ? Doth hee raifc the 
humble and mecke, and bring the ungodly down 
to the ground ? Is he with his hfepb in the prifon, 
with ElUh'm the Cave, with Sbadracb in the Fur- 
nace, with £>4tf /Win the Den? Doth heedeliver 
his anoynted from theperfecutionof Saul ? His 
Prfipbethom the fury OtftziMfhisAptflh fromthe 
bonds of Herod? His Stint from the Sword and 
Fagot of the Infidell ? Doth hee cloath the LiU 
lies of the field ? Have Lyons (roaring after their 
prey) their food from him ? Doth he give fodder 
unto the Cattell? quench the wild Aflesthirft? 
feed the young Ravens that call upon him ? Doth 
he ftop the mouthes of wilde beafts ? Quench the 
iolcnce of fire ? Abate the edge of the Sword I 
Shake the very powers of the Grave, and all for 
therefcue and prefervation of his fervants ? his 
faithful 1, his beloved fervams ? Why art thou 
then fo fad 3 Omyfoulc- why fo fad, and why fo 
difquieted within thee ? TruftinGod, he hea- 
Ieth thofe that are broken in heart, and giveth 
medicine to heale their fickcRcfTe. Though thy 
affli&ions be many, thy adverfarics mighty, thy 
temptations unrefiftable 5 thy grievances unwiel- 
die, thy finnesnumbcrleffe, their weight intol- 
erable, yet there is a God above in hrs provi- 
dent watch-Tower, a God that can both protcft 


Pfal. 14?. 13. 

Pfal. 104. it. 


- - > «»^^ 


x i31« 7 2> • I . 


Jcr. 30.1 1, 1 7- 

Pfal- 3.^. 


and pardon, infinite as well in Mercy as in P<?iw. 
Are thy wounds grievous ? there is ba/me in Gi- 
lead: 1 hy ulcers (in the eye of man ) incurable? 
theSarxaritdtihaihOjle: he fearches, andpoores 
in 3 ar;d bindes up, and heales the maladies of 
rhofe that feeke kim with a true heart : ^hqaam 
bonus ifrael Dens iis qni rtfto ftwt cerdc, faith the 
Pfalmift. Doubtlefle 3 he that watcheth his if. 
r^/will neither flumber norfleepe,but prefer- 
vcthhis children as tenderly as the apple of that 
eye that watcheth them ; hee is their ftaffeand 
crutch, and fw pportation in all their weakenefTe 5 
heereftsthemifthey fall, dire#s them if they 
erre 5 fuccours them if they wanr,rcfrefhcth them 
in the heate of their perfecu'tions, mittigates the 
tempeftsof their forrowes, moderates the waves 
of their bitter paflions, fmiteth theirenemics 
upon the cheeke bone, breakes the teeth of thofe 
that Tage and grin fofurioufty upon them • Info- 
much that God hath fworneby his Prophet, to 
have nterq upon the dwelling pUcesof l&ccb^ and all 
they thatdevoure her (liall be devoured, and they 
that fpoile her fhall bee made a (poile, and all 
they that prey upon her fliall be made a prey; 
And he will re fort health unto her y and cure her ofaSher 
wounds ^ Jer.30.16,17. 

This fhould arme us with refolution againft 
that triple affault of the world, flefh and dive//, and 
make us buckle on our harneflTc as that good King ' 
of ifrael did, I will not be afraid (faith IiecJ for ten 
thufands which fhould compajje mec round abtut - 
Afraid ? No 3 for ten thoufand of men and dan- 




Pfal. M^-3 »<: 

gers* If calamities hover over me, God is my 
Vomr • if they would undermine me, God is my 
R ,i-kc : if they come before me he is my S&ft&try, 
if behind me he is my CaJIie, if about me he is my 
Trench^ if on my right hand he is my Saw//, if on 
my left hand 3 he is my Buckler^ if any way.he is my 
Jfoeld and fortrejf?> and mighty deliverer. Then, put 
not vour rruft in Princes, nor in anv child of man, 
for thercts no hclpe in them • BlefTed is hee that 
hath the God of lacob for his helpe, and whole 
hope is in the Lord his God , which made heaven 
and earth, the Sea add all that therein is, which 
kecpeth his promife for ever. This made our 
Prophet awake his Harpe and Lute^ and cheere- 
fully fing that ^Magnificat of 'his ,Praife the Lor d^ O p&i ;I4 $ 
my fiule , praffe the Lor d, yea <a long as I have any be* 
t*g> Inillfing fraifesuntomy God* J mil bee like a i 
grcwe Olive Tree in the houfe of my God^ my trftflfhatt j 
bee- in the tender iMercicofGod for ever and ever, 

Once more,and but once ; Is God thus indeed | 
aGod of power ? QueftionlefTe, and only a God 
of power J Nojthe text tells us he is a God of mer- 
cy too • his goodnes keepes pace with his great- 
nes 3 his fan&ity with his fortitude * He that is 
I mighty, ( faith the blefled Virgin) hath done great 
things for met^andholy is his Navte : Luk. 1 .45? . Vp- 
on which place, Stella hath an advene leffor, A 
note (it feemes ) worth obfervation ; Mary there to 
Gods name joy ding both fan&ity and power ; 
Qttia imperiumetpoteftasfinefanffitateTyranniseJi , 
faith he, Commaund, notfeafon'd with holines , 

V isl 


Luke i.4£- 

St el/a in '• 
Luc* v. 49' 


isbuc Tyranny, Let Nabuchodomzer, and Pharoah 
ftacd for inftance,whofe wickedneffegot them 
the nick- name of Tyrants, which by their power, 
othcrwifchad the title of Gods. Empire, there 
fore , m uft acknowledge it felfe indebted to rcli- 
gion, godiincs being the chiefeft top andwel- 
1 ring of all true vcrtues 3 evenas God is of all good 
iing -. So naturall is the union of true religion 
» itF power that wee may boldly deerrfe, there is 
neither truely, where both are not. Infomueh, 
that where there is commaund witfiout holines , 
rhcre is not power properly, but cruelty; and 
cherefore, Godisnotonly ftiled powerful!, but 
holy alfo 5 Sanclum et tembile nomen e j«j,and Con. 
fitcantur nomini t#o magno^quoniamjAnlium et terribile 
/?} in the 98. and no. Pfalmes. And 'tis this 
mixture of &f/?#/w and fount ', that divides bc- 
tweenetheGod of Heaven, andtbofe others of 
Earth * Power and fanSityconjoyn'd proclaimc 
a God 5 Power without fandity fometimesa Di- 
vcll. Miftakc mee not, I come not here to fchooje 
.he gray haire, tocaft dirt in the face of the Ma- 
giftrate ; no> I remember well what Elilu> faid 
uoto/^, Is it fit to fay to Princes , jee are ungodly ? 
Job 34. 1 8. By nomeanes, I leave fuch reproofes 
to thofe laucie andpragmatickefpints, which 
will undertake to catechize a God j teach Divi- 
nity what ,t hath to doe; for whom the reply of 
Iobto Zophar -fi all paffe foracounter-checke, 
that you would altogether boldyour peace, anditfliou'd 
bee counted jour greater wifederne^ Job 13. J. My 
diiftand purpofe in this point, is ; onely to (hew 


— , » .-I •+ 

yerjo vav-ju eu m 



yon how prone and head-long thofc difpoficions 
arc to all manner of denravedncs, which project ' 
rather co bee great, then Good 5 and this an in- ' 
fiance or two from anriquitie fhall cleerc ; in 
which the relation one! y ihall be mine,thc appli- 
cation ("as you bringlt huiic to your owne brefts) j 
yours. j 

It was but an i:ch of ' Ambition ^ and a tbirjl of' 
GrtatKcJJc^ not re&ified as it ought that was the ! 
ground worke and fir ft ftaire of luluns Apoftacie, 
his ficrceft enemies did acknowledge, thachec j 
was once a man of rare dexterity and forward- j 
ne fie both inWitScFcrtue^ and rhefe not without 
their fait and feafoning of true Religion, ScdiiUm 
tgrtgitm indoltm ('tis both Saint ^Augyfiines 
pnrafeand teftimony) Amore dominandi decern S 'a- 
criUfd & detejlanda .ctmoJitas 9 his love of Empire, 
and a little curiofity to boot, blew off his devo- 
tions from ChriJIiaMtyXOfagAnifmc; So that the 
MtAn zndOracles otthc true 6W 3 are now left for 
thofe doubtfull and falfc ones of the Heathens^ 
where inftcad of Prophets infpir'd from Heaven, 
hee now confults with the very fa&ors and pro- 
moters for the Dwell, Wizards and Necromancers $ \ 
incited principally thereunto by the fuggeftions 
of Libmrn the Sophifter : So fatall fornetimes it 
proves to unftable greatnefTe , that where men 
more fubtle than found hang at the cares of it, 
there'scommonly a trench dig'd 3 nolefTe forru- 
ine than innovation. Who knowes not that Ntro 
fthe meteor and comet of the times he mov'd in) 
had at firft his faire proraifes of youth, the glow- 

V 1 • 


V 2 



. :: 





D- Aw glib. ?• 
tie Civ. Dei cap 

•.lb dim.- 

•? Ecdcfs.j: 

fekcvJ) ftreb. 


ings, as it were, and fparks of future Clemency 
andGoodacfie ? For when he was to fignethe 
death of a Malefactor, (which was a folemneou 
ftome among ehe Romanes) his unwillingneffcto 
doe, with an Vt:n<im liter a* ne(c item , was (if hce 
diffcmblednot; a great argnmem of his mcrcic: 
' But when his Power once began to mount, his ; 
Cruelty tooke wing alfo $ And at length foar'd fo 
high, Vt nihil tootte habere crederetur^ ft nefaretur ; 
There was not fo much as a thought of CMercie 
left, becaufe none oiGoodmfJ'e ; And now to be 
favage is no leffehis inclination, than his fport \ 
Slsth and Cruelty (two rare Eminencies in Superi- 
ors) muft innoble him topofterity, where hce 
feemes to be as greedy of Fawc, as before ofBlcud; 
Rome mud be called Neropolis, and that moneth 
and feafonof the yeare which was for his recreati- 
on and difport, y^ironeits , 

What proje&s will not ungodly men fet on foot, 
firft for the advancement of their name, and then 
the perpetuity * Rut fuch a perpetuity is not with- 
out a k inde of rottennefife : 'Tis a curfe the Spirit 
of God breathes againft the wicked, that Thcv 
memo?*) [hall rot \ nothing fhall remaine of them, 
but their V ices^SLnd they fometimes of that ftench 
and loathfomneffe, that the Sent of them is quick* 
though uvfavcury in the noftrills of Poftcrity. 
What lives there of Herod (befides his Lujl and 
Cruelty) but the manner of his death > which was 
nolefleaprodigie, than his life ^ theftoryofthe 
one ? being writ ten by the bloud of Innocents; of 
the ether, by the fury of Wcrmes 1 And yet how 





cautclous this Motflir was to propjgate bis fia. 
noutto dfte**g&i whodoubring the bafeneile 
of his parentage fhowld in future bedifcovercd* 
burnes the Genealogies of the jcwcs 3 rhathee 
might be thought to have had his difecntas roy- 
al! as the reft of his PredeceiTors. And this is the 
cuftomary J 5 lea of the Afpirer.^ fthc Gourd and 
Mufhrome in Common-wealth) hee cares not 
whofe name be obliterate, fohisownc flourifh; 
caufmg other families tovanifliinafnurFejWhiJft 
his owne muft iliinc like a light in a Watch- co- 
wer, era Beacon flaming on the top of a moun- 
tains I could wifh we had not fuch Foxes in our 
Vineyards jfuch Boares about our Forreft, which 
will not onely feed where they enter, but r$et cut 
and d>(lrej^ like a ffecpe Torrent driving all be- 
fore theft! : or as A fveepirig rainc ( faith Salomon) 
which leavtth no fosd. Pride, Viaknce^ offrefs on are 
too low for ehem, nothing (lands up with the 
greatnefle of their Spirit, or defigne but a Gene- 
rail devaluation, laying houfc to houfc, and field 
to field • like Ravens of the valley, pecking out 
the very £y^and He--rt. blwdof zhofe that come 
under the Tyranny of their Bii!. And thus ;Tki 
gather flmts fur o the* nam burial: \ in which they 
interre both their Farrnpt* ami \,clr7^awe^ not 
onely fcarific them alive , but T icnt them 
when they are JeadaUo ; drip them ^fr'icir m >- 
numenrall Rites (the folem ic pomp i iad fro 
phicsofthe Grave,) ravtfh their fcpii: ., de- 
face thofe en fignes and infer i prions wire' uld 
remarkc them to fucceeding Times. 






rifmc, or rather S.icriledge abhorr'd amongft the 
Heathens, as a Capirall injury aid violence to 
their Af*wes and infernal! Gods ; theprophancrs 
whereof they threatned with the torture of all the 

O confider this, All ycu whom God hath ad- 
vane'd either in Title or Bloud above others . 
thinkcit not enough to,be<7rMf or Fortunate, but 
to be GcodaKo ; that men may as well fing of your 
dfcrcy, as your Power > rather magnifie your com 
pafiTicn, than murmure at your rigour j you arc ex- 
alted to p eted the innocent, not to opfrefje them- 
to relieve the poorcman, nottogrindehim : The 
LdTjir* and Widow, and Orphan faould proclaime 
your care and piety, not your infuhation ; ac- 
knowledge your Power 3 rather by their Love, 
than Fcare. Remember the greater you arc in 
place, the nearer you are unto God ; and he that 
is ncere unto God, hath a Greatncfle as well ©f 
Mercy , as of Power -, And as of thefc you C\ng unto 
God, fo the afflicted muft fing unte you ; and as 
in their calamities, y 011 have been ajfrength and re- 
fuge for them ;foinallyourtroubles,God wilbc 
a Stzciuary for you 5 and then you may boldly re- 
joyce in the words of cur Prophet here, / will fing 
of thy Power, andl will fingaloudof thy Mercy in the 
u.'crnivg^becaufe thou h&fl been my defence And refuse 
in the day of my troullz-j* 

Glor'uinexcelfis Deo, 

Ofculum Charitatis: 


Mercy and Justice kifsing. 


Christmas Day, 

Anno Dom. I 6 5 5. 

By Humphrey Sydenham^. 

O/cuhtur me efculij or'u fui y fttnt emm Amores tut 
««W«a>;*0, Cant, r, 2. 


Printed by I o H N B e A l E, for Humphry 

Robin fon^ at the S igne of the Three Pigeons 
inPAULS Church-yard. 1^37. 

) n 

f 1 


v • 




^Denys Role 

Bfquire. This. 


tf T was not thought of Old {howevr 
the Conditions oj Men 3 and then 
Times vary) either Trefumptton 
orKudeneffetn the Divine 3 to fa- j 
A*/* ££ Superior rwVA 4 Rifle. 
Pfophets iw* done ($ to Kings I 
tbcwftlves at their Rcgall Ur.- 
dttons,/* f£r tv/^ Dawneo/ Soveraigncy • And A- 
poftolicall men to their greateft Profelites, inthe 
fi'ftrifing ofthe Chriftian Church , where the prime 
Ceremony was a Kiffe ; And a Kifle fifc This / ^ 
fent you with % Ofculum Charitatis , a Kifle of 
Charity. ^Kifle indeed of 'your owne choice , inyour 
fi'ft honouring of it from the Pulpit ; and now, in all 
)fl ice of your countenance At the Prefle. tA KifTe 
much like your felfe, and Adlions, where there is fuch 
1 fwcet mixture of Chanty Power; that I knew 
not well , whether I [hould rather magnffie Forture, 

X thai 

The Epiftic Dedicatory. 

*/>4f jo» are Great; <?r Vcrtuc//uf jw* ^^ Good. 
7"wr Noble Deportment in the pnblike Services <?/ 
y<?#r Countrey 3 j#«r fr^j/ Andunpattern W Supplier of 
\ your wgagd an dneccf stated Frundf > joir aarueus I 
and IberaU rejpcXs to thofe dcfftiftdoncs of mint otvne 
Coate{l(fidis the daily fiompgi of)our Eleemofinary 
Bounttes)car> /peak what temper you are of In allwhich, 
though you warned not a Trumpet toproc!aimeyou y yet 
you blew J not your Jelfe : So )ufiyou Are toyour cwne 
merits* that doing Courtcfes, you fcorxe to 1 blabbe 
them. Maxima Lauseft,nonpoflelaudari; Tua, 
non velle . // is thegreate(l argument of Prat ft, to be 
beyond//; of "Noblenejje, without it. CMcritwill 
be Merit without fopular acclamations , and common 
applause dotb not alw ayes give Lilflrc to particular ho- 
nours , but fometimes Sufpition. For mine own part , 
my Style and Diftofition both are too rough for a Pane- 
gcricke; And indeed, to fow pillowes under EI- 
bawes, / ever thought fitter for 4« Upholder, than 
a Divine. However, let the world know, 1 no leffehate 
RudcnefTe, than Flattery; And as I would not be 
thought clawing, fo not uncivill ; especially in religi- 
ous Ceremonies, in this holy one of the KilTc: rvhschl 
flab* de fire you to enter taine fair ely and cheerc fully, with 
an even Brow ; and not like the coy Dames of our 
Age, turnetle Cheek e for the Lippc, and fo lorrre a 
Kiffe tnto a Scorne; That were to lefJenyOstinyour 
former ingenuities , and c aft a chudover thefevertues 
which fo make you finne in the opninn of other s,and me 

The unworrhieftof your Honourers. 

Hvm, Sydenham. 





Mercy and Justice 



P$AL. 85.IO, 
Mercy and Truth are #et together, Rtghteouf- 
neffc and Peace have ktjfedeacb other. 

Very Attribute of Go d, is God 
h;mfclfe; and God himfelfe is 
principally difcovered by thofe 
Attributes. Now where we finde 
Mercy and Truth , and Righteoufkes^ 
and Peace , and all thcfe meeting and ktfsing in one 
fubrtar.ce.we cannot conceive lefle than a God 
there, the true God • for the true God is the God 
of all thefe. Had the words run onely in the CV»- 
crcte, merci full and true^nd right eons and peaceable 5 
D4T//4/ perhaps >or who ever clfe was Axthroithis 
Pfalme, might have underftood here fome earth- 
ly God, a £7/i*7, a Gm Km^ , as David was ; for 

Xi thefci 




Mcnyandfuftice lifting 

c hefealfo meet and k fse in a religious foveraignry j 
But fincc they are in the abftraft, mercy ^ and 
truth, and righteoufnes, aid peace, there is a 
greater Majeity infhrin'd 3 A Ktng of King* , and a 
Godot Gddi. And what is that God here? In Ge- 
nerally and at large , the * Triune God, the One 
God in I brccperjons $ In Specially and more parti- 
cularly ,thcfecondperfon in that One <W,ChrisT$ 
For, if we funderanduntwiftthe^/^/^^, as 
they now lie folded in the Text^and fo fet Righte- 
oufntjje to T?utf>, wee fhallfinde^^^f athcr ; 
j if CMcrcy to 7 ruth fiodthe Sonne ; if Peace to Truth, 
God the Holy Gbcft. In Right eoufrtfje ,thereisthe 
Creator -, in Mercy , there is the Redeemer • in Peace, 
r he;e is theCowforter-, in Truths All Three . But if 
we them again as they ftood in their firft or- 
'er and fo make Mercy Sc Truth meet ,and Righteeuf- 
tfaand Peace kiffe, they kijje & meet properly in the 
Aiointcd, and the Saviour, the Kipg, and the Priefl, 
the God and the iV/j^and the ludgc bctweene Both, 
Chp^IST Jesus: 'JMcrcy, there's the Saviour, 
Right eoujneffc, there's the ludge-, 7>tf/6 5 there's the 
King • /^^there's the Pricft ? or(if you will have 
it) Peace, there's both King and Pricft $ Thou art a 
Priefi forever after the order of CMelchtfedcch, Hcb . 
7. 1 7. Now CMelchifcdech was King of Salem, and 
Salem fignifieth Peace, fo that he is not onely a 
£>/*/?, DUtSLKingof Peace $ * Priefl and a HT/V/g^fo, 

When the Earth was fit ft in agencrall Com- 
buftion , and her finfull Rebellions fmoaking a- 
gainft Heaven* when between CWand Man, or 


Mercy ardfujtue fy/stnjr, 


rather from CedtoMan, there was nothing to be 
expc&ed but Fire and Sword; Chrtfi /lands be- 
tweenc, like Mofes Ifl the Gappe • He is the Avoner 
and Pactficr^ the Pro:;ttattot and Reconciliation for 
a// our finncs, i J oh 2.2. And here was Peace in- 
deed, and this r^cr could not be procured with- 
out Mercy, &n infinite Mercy ; fox* Serine to interpofc 
betweene an rfJJgry F<f/^r,andan obflinate offender $ 
nay, a veil full enemy (for fo was j/*» then) was an 
Argument of Mercy , you'll fay ; But to hunger, 
and to bleed, and to dye for him, and to dye ignom;- 
nioujly^ and in that death to bearc the Curfe due to 
the mAcfaclor too, was an infinite mercy. Thu* God 
cen.mendeih his Love towards m, Its exceeding great 
Love, that when wee were yet S inner s,chr'i ft dyed fa 
#/, Rom.5. 8 t 

I will not trouble the Text, nor Time, nor you, 
nor my ftlfe with a Divifioa ; what God hath 
thus ioynrd together, letnotmanfeparate • Mercie 
and Truth mccte, Right eoufneffe and Peace kiffc ^ and 
Ictthemwttwandty^ftillj oncly give me leave 
to (hew you, How, Mercy and Truth have met. and 
inrr^w; and How,Righteoufneffe and Peace kif'd, 
and F^r What. Mercy and Truth are met together , 
Right 'eon fineffe and Peace have kijfedeach other. I be- 
gin ne with Mercy, and there doubt lefTc, wefhall 

CWercy and Truth have met together. 

"COr UWVrtyhere, the Original! hath the word 

* R<iibcnft®mRacbaw, which fignifiethD/7/><7-£, 

_. X 3 zc[ 



Mtrcyand fbjlice kifing. 

Grlgcn- m.cap. 
it, ad Rom. t. 




to lew*, but fuch a Z>? * as is ihwafd , and from 
the very Bowells : Now, the Bewelh-, you know are 
the$M/tof Afwy ; and therefore S. Paul prefl'ts 
his CellofytAm with an Induitc vtfeera-mifcricordix , 
/Vf 00 rAc Bowells of Menie, Col. 3 .12. But.becaufe, 
of this UMercti there are manifold Eftedts, the 
6r*t£t hath it ufually in the plurall, ««**¥*•*• A#*r- 
*w ; //^ ]u die an dam immenfam Dei mifertcordiam , 
To fhew the Greatncjfc (faith Origin) and not onely 
fo 3 but thcTendcrncffc ol'Geas Mercies } And there- 
fore, wee reade, fomcrimes, lM i f rat tone > , fbme- 
times, viftera wijerationum 5 fomc rimes , Vifcera & 
mifcrationes ' fo Phil. 2 I . ifthetebt any dwells and 
Mercies ^ where the Text hath not only the word 
cUmta* but*TA*We. whicharc the fame with the 
p»u adfhtf, I Htbretv^ Rackamim , wiJcrafiencs>iox Fifctra mtfert* 
cordis : So Chrifi when he faw the people "cattcr'd \ 
in the wildemefle imdyxv'.a*, fayes the Text, 
Mis bowells did ycdrnefix He hua pity on them^ Mar. 6 . 
Hence, companionate men arc call'd iwrA*>x ro '> 
Bonorum Vifcerum i Men are good bowells ^ which wc 
tranflatc Tender-hearted ©r mercifully Ephef.4.3 2 
So mercifully that touch'd even at the marrow and 
intrasls forthe mifries ol anothcr 3 they could poure 
out their very Bowells for him. And fuch were 
the CMercies of God to Man, when he powr'd out 
his owne Bowells 3 His one ly begotten Son for ut . So the 
EvangelicalIZ4^4rv Prophetically of chift , By 
the tender Mercies of God ( where the vulgar reades 
Per Vifcera mifericordid Dei, By the bowels (f the mer- 
cy of God) the Day- tyring from on high bath vifited w , 


/Vlercy andfu/tice ty/swg. I I ) <? 

Rom. xi. i 

v. n 

And to this purpofe> Saint /W labouring the 
conversion both of /wand Gentile, doth befeech 
them by the mercies of God, as tender-hearted 
mothers theiiimmorigcrouschildrcn 3 ^r«^^^/ 
vchtrcw(uum y (faith Peter Martyr) by the wombe } Pet. Mn 
that bare them, and by the pap? that gave them "*■ l r * ^ w - 
fuckc ^ Nay m vesper vijcera mifertaordt£^ by the 
bowells of mercy , farther yet, per vifeera left* 
chrifti) by the bowells of Jcfus Chrift, heethac 
is wombejind bowels, and paps, and all mercy- | 

God is my record ', how greatly I long after you all in the 
bowells cfJeJusChnJl. Phil. 1.8. Andcertainely, 
if there were ever bowells of mercy, his were • or 
evermiferies forthofebowellsto workeon, ours 
were ; when hee not only pour* d out his affe&i- 
ons, but his very bloud for us, us then his ene- 
mies, and without him, perpetuall captives, and 
gaily flaves to finne, and Sathan : And therefore, 
the Evangelift having(it feemesj no word more 
Emphaticall toexprefTe the myftery of incarnati- 
on by , calls it mercy ': Luke, i.and the Apoftler^- 
my, Rom. 8. Mercy and Charity ? the tAnaUfiscf 
heaven andcarth, God and man epitomiz'd : nay, 
God the man! and therefore, thofe two great ver- 
mes jOr rather attributes, Symcon in his fong, calls 
f&lutire Domini^ Luke. 2.30. Thefalvation of | 

theL^rd, or rather thefalvation from the Lord , 
from the Lord for man. Hence D^/Wraptinthc 
fpirit, and defiring to fee the fonneof God % wcar- 
nate ; pour's out his requefl: to the Lord,with an • 
ftende'nobismifcricordtdmtuaw^etfAlutare tuumda no- 
bis domint y Jhen? u> thy mercy O Lord) and grant us thy 

fal I 

vi&tStUkm in 

cat). 1. Luc*- 



Gen, 2,7. 

I Mercy and J ufkice fyfs ing. 

falvjt;00, Pfal. 119 41. thy mercy and thy falvati- 
on^becauie from thee ; but thy mercy , and our fal- 
varion, becaufe for us. And this Salvation for us, 
was a mighty falvation^ So iunnesthe prophec .', 
Blcffedbe the Lord Goa of ifraell, why ? Hte huh rat* 
ftdup a mighty faivationfor usinthehou r e of his ftr. 
vant David. Luke i.68. A mignty Salvation, 
and therefore a mighty Mercy ; fuchamercyas 
the Apoftlecal's, Divitias mijericorai^um y riches 
ofmercy- mercie fo wonderfully rich 3 thatitis 
above all Gods workes, all his workes of nature , 
or miracle, or glory, or myftcry. In his workes of 
nature there was only/for//), or fptritus Dei, the 
breath of the Lord ufed ,what breath? his D/ 
facia juxit • which were the breathings of the Al- 
mighty upon his creatures,hc fpake, and ('for the 
moft parr) they were made, and where they were 
notfo- he fpake, andbreath'd, and they were 
made good. So God breatb'd into man the breath of 
Itfe, andmanwasa living foule. Gen. 2. 7. In his 
workes of miracle, there was digitus Dei, the fin- 
ger of God, fo in thofe done before Pharach, and 
hiswifemen, When awg/Vfowasataftand, and 
all her fpells and inchantments non-plnit in the 
produ&ion of lice out ofduft, the Sorcerers and 
Wizards indeed ofmanifefting their lkill, ac- 
knowledge their impotence, and that great Mas- 
ter of their black e art, who had hitherto tutor'd 
them in lyes, now leftures them a way to truth 
with a digitus Dei hie, This is the finger of God jExod. 
8. 19. In his workes of glory, there is rnanusDei, 
the hand of God, (o y thofe rolmg torches of the 


Mtrcy dndfuflice ktfung* 

firmament, thofcbright eyes of Heaven, s tumc , 
CMooxe? and Jlarres, with all that fpangled and 
glorious hoafc, the Apoftle cdlls ^ t he worke of God) 
hand^ Heb. Butinhis workesofmyftcry , 
especially in thisgrcateftof incarnation, as if na- 
ture, and miracle, and glory were fubordinarc, 
and the breath, or hand, or finger of the Almigh- 
ty too wcake for fo mighty a defigne, there was 
Bratbinm Dei^ the arme of God, his mighty arme, 
the ftrength of his mighty arme •, And therefore 
the bleffcd Virgin Mary in a deepe contemplation 
of it^profefles., Dominnm prtentiam inbrachiojorti 
demomflrajfe*, The Lord hath Jhcrved ftrtngth in bit 
mighty arme. Luke i. 5 1 . In chat ranfome of the 
ifmehtts from the Egyptian vaflalage, the text 
fayes, he did it with his arme, bis out flrctched arme. 

j Pfai. 77. with his arme ? why not as well there 
with his finger, orhishande, as with his arme? 
why ? Their freedorne from that temporal! capti- 
vity by Mefes , was a type of our redemption from 
our fpirittiall flavcry by Chrift, and therefore 
as the arme was exercifed in the one, fointhe 
other too. Wee were inour£g7pfhereindarke- 
nefle, darkenes fo thickc, that it might bee felt , 
made flaves to the grindings of a Tyrant, though 

. not a Pharaeb, yet a Prince as he was, of darkenes , 
and worfethenhee was then, ofutterdarknefTe , 
under his Iron rod and fceptcr, all the fetters and 
manacles of finne and Sathan, till God by the 
. .rtucof A/7 ^rme'knock'd offthofeyronfhackles, 
and brake afunder the bands of death and darke- 
nefle. And herein was the worke of his Arme, his 



Stdfa hi J< 
I -Luc*. 



Ifai. J -.10. 


Ifai- fa.?. 

Mercy and fujlice lifting. 

Pfyl. 104-V.8. 

mighty Arme, ihc Strength o[ his mighty *Arme - y 
nay ,it was not fo properly the ftrength of his own 
^Vw^as that ftrength which is the /tfr writ felfe, 
the K^irmc^ J 1 $ u s. And herein two Prophets 
meet 5 Paravit Dcminus brachium futim, and D0- 
mtnm tnfortttudinevemct,& brae hi urn e]w dominAbi- 
tur^The Lord bath made bare his Armefo Ifatab : His 
holy K^irme hath gotten him Victory, fo Dxvid. And 
L why hath the Lord thus made bare his Arme I or 
what is that Victory his holy Arme hath got? 
V\ ha t ? K^ill the ends oft I e world '[h a II fee his falvdtl- 
; <<#, I fa. 5 2 . 1 o. And, Hisfalvation is made knorvne in 
tht fight of all the Heatben,VfaL ? 8 . 2 . Here then 
ftillj this Arjne is Salvation, and this Salvation, 
Meicie; and thisMcrcie Eminenr, and thisE- 
minencie in Truth : All the ends of the world 
Qiall fee it,and it fhal be made known in the eyes 
of all the Heathen, all the tf<f4/^,all the World&W 
fhall fee it, (hall See it, but not enjoy it; and 
yet to fee it, is the way to enjoy it • and that we 
may finde that way, and at length enjoy it as we 
(hould, Breake forth into melody, fing together ye wafte 
places of lerufalem 5 and not onely thofe, but the 
whole Earth : Sing aloud unto the Lord all yte Lands, 
the round world, and ell that therein is :. ye fowlesof 
the Ayr e, that fing among the brandies; yeftcaflsand 
Cattellupon a thoufand Hills, yeethat (port alfointhe 
dcepe, that goe up as bights the mount aines ,and dotvne 
to theVallcycs beneath* Let theSea roar e and the fulnejfe 
thereof^ let the floods clap their hands ,■ and the little 
hills dance for \oy : Let the %lad^ let 
them fing upon the harpe^ upon the harpe with a Pfilme 


Mercy and fuj tice tyfiing. 

l6 3 

vfTlnnkefgiving. Ft &{t him en the Cymballs^ ye (ens 
of fits j frtife him en tic Wd- tuned Cjmfaifu with 
trumpets alfo And jlhuvwcs praifc bit Tfdm e. Powrc 
cue all your acclamations and ihouts of Joy, all 
your tlofdrMiibs and Hatelajdh*} yceSaii.csofhis • 
S ing, and (ing aioud unco the Lord , chat his mer- 
c'u is thus made knownc upon Earth, and hisfa- 
ving#t*/;/>amongall Nations. 

And here we cannot complaine of the Lord as 
the prophet did of old ; Where is now the (bund- 
ing of thy bowels, and thy mercies towards us? 
For it is gone, you hcare,into all Nations 3 « btura- j 
ther, where is the founding ofour Thankfulncjp, \ 
ourfinging aloud in Magnificats and RegratuLttons 
unto him? Mi feri cordis Domini in Merman can- 
ttibfl, faith David, I wili fing of the mercies of the Lord 
fortver, Pfal. 89. 1. And certaineiy, if they be 
Mercies of the Lord, they are Mercies for ever; 
and if Mercies for ever, great Mercies > and if 
Mercies, and Great, and For ever too; worthy for 
evertobcfungbyalUhofethatarein mifery 5 e- 
ven by Kings \ by David himfelfe, ifa King (as he 
was) in mifery. For, Mifery hath afweil a For 
ever, as UMercy hath : And therefore it was nccef- 
fary that God's Mercies fhould be infinite, be- 
caufe ofour miferiesj and it was juft that our 
mifcries fhould beinfini^e, becaufc ofour finnes. 
Herethcn 3 Abjjfus abyjfum invocat y Onedcepe cryes 
unto another ; and here , Altitudo dtitudinem invo- 
cat) One height cryes unto another ; this Height and 
Depth will (pake up lnfiniteneffe. Now, infinite 
Sinnes cry unto infinite Mifcries, there are the 1 

Ifa:. £5.1 f. 



two I 



Adercy andjuflice kfj-ing. ) 


two Deepen : Againe, infinite Miferies cry upon 
infinite Mercies; and infinite Mercies upon in 
finite Truth; there are the two Heights. Once 
more 5 Shame is a confequent of Sinne 3 and death 
of Shame ;andoffuch aDeaih^Mifery ; here is 
a Great deepe. On the otherfide, the ftrength of 
Govdncffe is ? (titer • and of Power ^God 1 and of God, 
Eternity : There's a Great Height : Now,between 
this Height and Dcfth^ what Medium have wee? 
Mercy ftifl, and how this Mercy but from Truth? 
and how tins Truth but from God > and how from 
GW 3 but as a Father? And therefore SaiWcalls 
\\\vc\^V ater mi[ericordt xrum ^tjr F> tus totius confolati. 
Qnhy The father of Mercies , and God oj alt CenfoLt ton: 
I 2Cor.i,3. MaTke D he is not barely Pater mtftneer-' 
! dt£) b\MMtfertc$-rdiarum j Generall offences pre- 
fuppofe gcnerali Pardons : and therefore the/ 7 a- 
tier of Mercic , not of Mercit ^ and he is % Wp 
The Father of them^therc is no other. Bcficles 5 he 
hDeus iotius-confelauoms^ VniveifalldiftrelTesre- 
qu ire univerfall comforts ; and therefore 5 not on- 
&N* i iy t he God of This or Thar, but the God of /*// 
comfort. Againe^heiscall'd Mtfcrauwnm^on uL 
tionumPatcr y The Father oi xJX&ttaV* notof-fa- 
vexge± For in this, he were rather a God 3 than a 
Father^ andafevere judge, than a God^ A Fa- 
ther then of Mercies, nor of Judgements : JMs 
ncn tarn decctpatrcm indignan \ qua>n mtfeteri §Uo- 
rum^ faith S. Bcrmrd : frfcrcy is more proper in a 
Father, than Indignation j and therefore a Father 
[of Menus flill : or if thefe befom#imcs mixt 
with Indignation, Tamen rjitftrendi caufam Jumit 


V-»- ~ . _: , „ _ 

s Ec-\ tferittfi 

Mercy and *j ufttce /^/j tkg I 165 

ex- prefno, ukifccndi ex noflro , The ca ufc of be ing 
mcrcifnll,isfromHimfclfc: of being angry,fic;m 
us and our On t; c other fide. He is Dcus 
totttu confoUvonit, 7 ht God of *0& Comfort \ gwA Htf- 
rifjee dum mftricordttm cxtrcet, omhis mortal-. scorfo- 
' Lxtur. He hath a Salve for every wound, a Cordu/1 
! for every Ianguifhmcnt,for every calamity a Com- 
Jort : And therefore, according to the diverfu 
tics of Benefits vvc receive from him, we rcturne 
'him as well diverfities of Aitrtbutes^Thanku, 
IwJVeakmJf , wee call him Strength ± inSickwJfe 3 
Healthy in Mtfoy, Mercy • in D ? ft > effete crvfor t. In 
timeofM^heistheSnw^, and the Bow ; ^dan- 
ger, the BtttkUr and the 5"£/>/J - y of Verfecutton^ the 
C*/?/* and the r^cT 5 of T rouble, x\\c Rcckc and the 
SdffHuMry. Andhcrethe Apoftlebelikc,callshim, 
The God of hope andpcficc, the God of Patience A/td com- 
/ir/,Rom. 15. 5,15, Of Peace, inlVarre ; offlopc. 
in Dagger-, of P&tter.ce% in Tronble^ of Comfort, in 
Perfection. Ofall Thcfeheisa Godj thatis, /wr- 
■ (?r (faith Theopbylacl) the Ben-factor or D /^/?r . 
his very Deity doth include Comfort, and by hi? 
£/7r;;rehcisnoronely TVtf, butTotfst.confoldt/o 5 
or rather, TiM.iw ccnfol attorns z full Tide and Sea 
ofComiorrs ^ which hcepowresoutin this life 
upon his Servants in Tribulation, with fuch a 
bountifullhand, that mortall heart is not capable 
cither of receiving orexprefling it; butinforcu 
to cry out with that blcflcd Martyr 3 Satts cjl Demi- 
nc,$dtii eft. 

Laftly , he^s caJIM Pater mifert cor umint ran. 
fnive, that is, multum mifericors, or by the fame 



S.Bd'. :;///* y.:. 

I 1.18:2. 

I 1.2 7 .r. 

Tb&ph . 


Cornel. .1 Lip, 
m ifxap Rom. 

job.38. 18. 

lufi'.n- Gen. hi 
z cor. c ao. 1. 


Mac* .4 


Mercy andfttjlice ktfiing. 

Hebraifme, CMifericcrdifsimus ( as both Cornelius 
and Carthujian gloffc it) Father of mercies^ for mo/I 
mmifiiii qt full of mercies ; and in that fence, he is 
faid to be the Father of them, as elfcwhcre hee is 
the Father of Rune « ('tis a quaint fpeculation the 
lefuite hath) becaufe his blefiwgs come in jhowers^ 
and are not fo properly drop 'd as pow/d&owwo, up- 
on his inheritance. Moreover 'tis the nature of 
raine to cherifh and refrefh the dry and barren 
ground*, zn&oi Mercy, thelanguiflnngand thir. 
iUng Soule: And therefore the i'falmift c:yes 5 
My fwle gafptth unto thee as a thirfly Land y Pfal. 
145.6. Now the thirfty Land gafpeth after him 
as the God of Raine. but the thirflie Soule as 
the God of Mercy: And yet thefe, as i ! iey are 
onein fubftance, 10 oftentimes in effected ope- 
ration too. Mercy extends as well totheunjuft 
as to the juft ; So doth the &#'**, He raineth (faith 
the Evangelift) as well on the ttn]u(l as the juft, Mat. 
5. 45. And doubtleffe both the juft and the un- 
juft want it, and de/ire to be refrefh'd with thofe 
two dewes of Heaven, Providence and Mercy, 
Hence is that elegant fimilitude of the Prophet, 
As the Hart brayeth after the Rivers of waters, (9 v.y 
foulcpA/iteth after /^,Pf 42 1 .Here the Sic wil an- 
fwer punctually the J/V^the Hart( you know,for 
'tis a trodden obfervation) when he is hard chas'd 
&woundcdjmmediatcly betakes himfelfe to the 
next water or River, which is to him both balme 
and rcfrefhment j and the heart of man when it 
is fore chas'd and wounded by his manifold fins, 
flyes to the water and the River too, the River of 


zSWeicj and fu (lice {t fling. 


tvtrURing niters, and tlicfc waters cvcrhfting com- 
fort', comforts from him that is cverlafting, the 
God of comforts ; and who is that God of com - 
forts,but he that was before the Father of Mercies? 
And who this F ather of Mercy ^ birhethat is the 
Father ${ R.une ? From the noifc of whofc water- 
fpouts ftrcamcall thofebleffings which we here 
call CMtrctts and Comforts, and thefc fomctimes 
both in meafureand manner extraordinary. And 
indeed it was requifitc ("faith Saint Bernard) that 
many fhould be Gods Mercies and Comforts > be- 
cause many were the tribulations of the juft ^ and 
fo Miferia „oftra multiflexnon mido magnam miferi- 
cordiam, fed multitudinem qu&rit miferationum 3 as 
the Father in his 5. Sermon, Be natali Domini : 
a manifold mi fery doth not onely require a great 
but a manifold Mercy. And therefore David touch* A 
it feemes at the quickc with the fmarc and fence 
of his tranfgreffions, gives not off his fuitwitha j „ 
fingle importunity, but clofely profecutcs the 
Lord with a Fac mihigratixm^fac mihi gratiam Do- 
mine ^Be mcrcifuBuntQfKC^O L or d^hcmerci full unto me 
Pfal 57.1. And why this doubling upon mercy 3 ex- 
cept his mifcries were double ? And doubtlefle 
they were doubly double; and therforc be me rci- 
fulluntowr be mercifull unto me < &why thus un- 
to mc^unto me: whylEecattfe my foul trtifahinthce^ 
in the i.v.ofthatfyife.Nowin what 3 or in whom 
fhould ittxubbvitMthzFa-ther of mercies* Or from 
what 5 or who fhould it expect redreflfc but fro the 
Godof comfort} &c hereon the fame Prophet woun- 
ded in foui : and under the bitter pangs & convul- 


— ■■ .... .... -■ — =~ — , |MI 

Mercy and fujlice kjfung* 

j fionsofa griping confciencc, dogg'dandpurlVd 
at the very becks by the Hue and cry of two 
i f'oule finnes, Mur er and tstdnlttri, is at lens th 
: brought tvnt> the barrc, and after arraignment 
! and conviftion done calls for his Pfalmeof^,^ 
and inftecd of an Ex audi me Define, hee comes 
with a mifertrem-i Um. Twas before, Hcareme 
Lvrd ferthj rigUcOHf»tfffke,as if hce flood up. 
on termesof j unification, but now both thtTunt 
andthc/^isalcefd : And therefore bsvt meni 
*pon me, O Gtdtfttr ft t 'tut* din* it 
iht multitude eftbj tender meracs bin tut m « „f „«< 
Pfal. 5 1 . i. Here we finde Saint Strpaidi^ioe 
with his Magna mifericcrdia , and his Mulwudo 
miferattonum , great finncs require great good- 
ncfle ; offences that arc not common, themulti 
tudcof Gods mercies, themultitudeofhis ten- 
der mercies ; and according unto thofe Have 
mere] upon mtt (thePfalmiftcrycth) n pt* met 
Vtp fcrvant,tby Prtpbet the man after ihmeoj, 
• heart : My finnes are fuch that they require thy 
goodntf, thy great goodm ft ; my offences focapi- 
tall, that they looke for thy mercies, thy tender 
menus the multitude of thy tender mtrtits for 
their fake,and onely for their fake.blot out thefe 
my fcule corruptions ; which if they fhculd rtill 
continue in that uglincfle which they now arc 
whither, O whither fliould I flye ? No flefh is 
righteous in thy fight ; nay, no rightcoufiiefle 
in me as man meercly, but is as flefh in thy fi°hr 
rraile, mtoqfeg, rotten, not abletoindure^the 
touch of thy judgements ; J film fkeuldcjl markt 
— nbat 

Mercy an d fttflke tynngi is o'on: amiffejvlo jhould I e able to abide it >S urcl y 
nocflefii&bloocU not 1,1 that am themifcrablctt 

oi lie ill and bloud- towtf/ afifwer thec one for a thou- 

/W>notone for a thoufand thoufahd 5 fo<Jefperate 

arc my fins without thy goodnes, thy great good- 
ncsjohainousmvtranfsreffios without thy mcr- 
cics,thy tender mcrcies 3 thc multitudeof thy ten- 
der mercies. And this ever was & will be the pica 
of Gods Children in their great extremities $ all 
their thoughtSjWords^cndeavcurSj then,tread no 
farther the way to heaven ihanimi/ireremei Dais. 
Ifany brain- Tick or upftart fpcculation have found 
out a newer Cut, or a neerer ; for mine owoe part I 
give it the Pafport and good fpecd, that Conftan* 
//'wdid theNovatian HcrctickCyToliefialdts Jce(I 3 
ejr tn cesium fclus afcendasy let Rcme fuggeft me., it is 
in him thatwilletb, or Geneva^ m him that run- ; 
neth ' y Saint Paul* miferetvis Domini carryes the 
Palme at laft ; It is not in him that mlletb) nor in him 
that runneth ybut in Godthatfhctveth mercy , Rom. g . 
1 6. Thofe vainc- glorious opinions of meritand 
perfection here are but the dreames, or delufions 
rather of two oppofite and wayward Sisters, Pc- 
pcry and Pttriumfmt ; Nenftim dignusy Nonfum dig- 
ntts was the true and ancient enfigne both of 
fan&ity and martyrdome. And therefore the 
great Patriarch of the Romifh Church was infor- 
ccdatlaft to come in withhis Ttttif imam eft It is 
moftfafe(moft fafe Cardinal/? moi\ji\R) /nfela 
Dei mijericordU, only in the mercy of God to re- 
pofe our hope, our confidence, our cternallex- 
esSation. Andtothispurpofeoneof the candles^ 

Z or 



Job ?. 3. 

Sficrat !;u.i. 

J) : . 

ft if J it jr. ( 



Stella, in I. 




/ Mercy tnd 7 «/?/« fyting. \ 

or rather ftars ol the fame Church, fpeaking of the 
myfteryofour redemprionxalls it mtrcy,QutA talc 
& tarn d z i*mm opts jab nu Ho merit* corner ehvndhur* 
fed fold divtna mtfcrkcrdufattum eft : He that hath 
heard of Beltarwine or Stella , knowes where the 
Quotations lie, 

Heere then,mercy and merey only isembrae'd, | 
arid thofe old preemptions of merit cafheird by 
fome of their greateft Rabbics\ Now if I could but 
reade orhcare of fo much modefty or fo much 
mercy from fome PerfeftiJIs of ours (men fo pre 
tendingly immaculate and pure 3 as if their 
hands and hearts were wafh'd in innocence, and 
they could gee boldly to Gods Altar, as if they 
rather dar'd his jufticc, then implor'd his merey) 
I might at length beleevefas I doe not yet,) that 
it were pofliblc for a fincere, or a learned, or a not 
difcontented man to turne Chat bar ift ;and fo finde 
out a new way to Heaven by the fpirit ofoppofiti- 
on, and Angularity. If any fuch Pharifees there be 
here Sanding about the Temple, which yet dare 
vaunt in their plumed righreoufnefie, and tell 
God favvcily to his face,that they are not as other 
men, Extortioners, rnjuft, Adulterers, no not as 
this Publican, let them enjoy the fruite of their 
infolent and uncharitable devotions, whiift others 
and my felfe addreiTe our Orizons to God in his 
penfive and humble pofture, where wee may find 
a heart more (looping then a knee, andalooke 
then either, an eye fodejeded and intent, that 
irdarcs nor fo much as glauncc where it offen. 
ded, as if one caft of it towards heaven were c 


Mercy dhdfujtice kjjstnv* 


nough not only to dazzle buc confound him. Be- 
sides, a hand (0 trembling, or rather fo feeble, 
that it moves only to che (hiking of a (infill! 
breaft,no higber,thoughts fo Riortified, and gc- 
fturefo lowly, and language f >modeft 3 that free 
can dLicover nothing but penitence and fubrnif- 
fion, and thefe rathcrexprefs^by groanesthen 
words 5 or if words, broken ones, Godbcmenifnll Like 
te met a fmncr. And here by the way ,wemuft re- 
member, chat as mercy and truth mecte^ Co peace 
and righteoufnes muft kiffe too,nay rightcoufnes 
and mercy; God is as well a righteous as a com- 
panionate God, a God of jnflice as of mercy ; nay 
his mercy fometimes fhines the cleererfor his 
juftice, as the Sunne doth neere a ftorme or thun - 
der clapp, His mercyes ( faith the Prophet ) are 
above all his workes^. All his workes ? That as 
you have heard, iswithout gu&re\ notallhisat- 
tributes too ? No though the Apoftle feemeth to 
intimate fo much, Mifericordia Dei fuper-exaltat 
judicium y mercy doib fnp ere x alter gloryes above ,or(as 
fome reade it J dgainjl judgement, James 2. 13. 
There is nothing in God majus ox minus ^ His at- 
tributes, as I toldc you, are himfelfe, and there- 
fore to make one lefle or greater then another, 
were to make God lefTe or greater then himfelfe. 
God is fummefimplfcifiimuS} not only one but very 
onencffe,and therefore whatfoeveris in himfelfe 
muft be himfelfe, and if himfelfe, therefore infi- 
nite, infiinite, thenhis juftice as wcllas mercy , 
and allhisattributesas either ; and yet though 
mercy and juftice as they are refcrr'd to 

Z2 God 


rfai, 14?. 9, 

iji j Alercy and fufiicekjj sing. 


God^maybecftyled infinite 3 and arc; yet in rela- 
tion to his vvorkes, they have fuch a reafon of 
their magnitude, as the workc it fclfc is either 
proceeding from mercy or juftice. And therefore 
when God differs finnestopa{Tcby»»pwwyj^(as i 
fomctimes hee doesjhee is (ayd to bee exceeding 
merciful! ^ But when hee doth (courge a little, his 
juftice was not home to the defert of the offendcr 3 
fo that his mercy is (aid to be greater than his 
juftice (though both be infinite) becaufein his 
woi kes Ad ex ra , he doth more ufe mercy in forgi- 
ving, than juftice in punifhing offences, Thus 3 
Mi\mcordia Deifhnaejtterra^ Pfal. 119. 64. The 
Enrth is full ot the mercy of the Lord,and it need 
be full, the mercifull Lord knowes, for the earth 
wants it, mifcrabiy wants it 5 And Dominc focale 
wi(ericordi4 ttia^ Plal. 35. 5. Thy mercy is in hea- 
ven aifo ; Heaven is full of it 3 ai]dye-t heaven ne- 
ver wanted it 3 forthereisnomifery 3 butfulneffe 
of joy for evermore. And are Heaven and Earth 
thus full of his mercy ? where then doth his ju- 
ftice raigne? inboththefe, but that his mercy is 3 
fometimes 3 fuperintendent,and fo doth qualify 
the other, though not impaire it. When juftice 
isatthebarrc, mercy interpofeth, ventures on 
the very feate of judgement 3 and net only fits 
by it, but(fometimcs 3 inrefpe<ftofman) over it. 
It doth mellow and fwectcn juft ice, and takes a- 
way the acrimony and fharpneffe of it. Gods 
threatnirgs, I confetti, have fomctimes a fearful 
browe 5 ancl like a fide troubled &fiak'd with red, 
intimate fire and bloud 3 but fcatter none - They 

Mercy and fu/hce hffiing* 

are fparkles perchance of Ins indignation,but not 
coalcs; fent onely to menace, not to dcflroy .• 
Or if his vengeanceoncc begin to kindle jndecd , 
fo that from his 1 hronc proceed Hailejhncsznd 
conies of 'fir r, lightnings and hot thunder bolts, yet his 
mercies are dill fprir.klcdon thofc flames, and the 
very dregs of the cup of Gods fury arc temper'd 
with fome companion ; nay 5 God is fcldomc 
fcenc in any of his workes or his Attributes , 
but mercy is there either as an agent or looker on- 
Ultcrq in hisgOdJncffe, fortitude^ providence , &i/c- 
deme^ Power > nay in his very )uftice % To bee mirci* 
full and j#/?, and meres and yifticc, merciful! and 
mercy , jw/? and jit/tice, are one with God Effemidi- 
to", though not Denominative; Concretes and Ab- 
flraBs alter not the God-head, but are the fame 
in fubftance, though not denomination ^ And 
therefore, whereas fome workes of his are laid to 
be oflu/lice, others of Mercy, Nov diver fit -as fitbja- 
cent is, fedvarietdsfenfuum & effect uum in creaturis 
monflratur, faith Lombard, there is nodivcrfitie 
exprefs'd of the thingfignificd by the words, but 
the variety of fences and effe&s manifeftcd in 
the Creatures* Moreover , in fome of his workes 
there are faid to be effeds of his mercy -in others, 
effefts of his juftice , not that Iuftice doth pro- 
duce one thing,Mercyanothet,if we referrerhem 
t§\\\%tfse*ce , but becaufe offomeeffeds, hceis 
underftoode to be Index, of others Miferatcr^ or as 
; fome pleafe luftus,et Miferieors. In every workc 
therefore of God, [ecu ndum effect xm mercy and /u* 
fticedoenotalwaicsconcurre; but in fornezTw- 

Z 2 ry* 



Mercy and fujitce ktf*ing< 



cy , in others )npce ; in others n.trcy and ]»ftice y (as 
fomeof the Scboole-me* would fuggeft us) and yet 
withall con(efle,that whatfoever God hath done, 
UMifiriwditcr tgit ejr luflc, referring the rcafon of 
theipeech to the will of God, which is lufiia and 
CMercj, not to theeffefisof /«/?«* and <JMercy, 
which are in things ; and yet others conjc&ure, 
and they more rationally ; that as God is faid to 
doeallhisworkesj*///yand mercifully, (o it is to 
be granted, that in every liich worke there is mer- 
cy and )ujltce, Secundum iffeclum too, becaufe there 
is no worke of God in which thereis not an effeft, 

oratleaft afigneof^a/Vjjandf/fw^jjeithercon- 
ccal'd or open; for fometimes his clemency is ap- 
parent, and his equitie hid » and (onae times E 
corsverfii as the Matter of the Sentences more at 
large in his 4. Booke 66. diftin&ion. 

Now, as Mercy and inflict goe hand in hand in 
refpect of God the Father, to they doe alfoof 
God the Sonne ; Omnia qua Dei funt, Chriftut eft, 
faith 0/7>«*,Chr'ift is Gods ^dll y Wifedome, S&n- 
flity, Providence, Fortitude, lujtice, Mercy, and all 
thefe One, but one here as before, by way of Ef- 
face, nor Denomination. To be luflice then, is ro 
be as EffentiallyCbrift, as to be mercy, and to bee 
; tuft as to be mercifully wee cannot divorce nor fe- 
j vertheni; forloe, mercy and truth here meet to- 
gether, rioljcoHjmffe and peace doe kifTe each o- 
thcr, meet and kiffe in the fame C/,r//? # Thus 7- 
fai ab calhhim the Prince of pcJcey Ifai.9.6. and 
Jeremy, The Lord cur ri«hieoufneffc, Jer.23.6. Here 


Mercy and'fu/tice fyjung. 


Rf^httottfnefje and Petce kifTe againe , and as 
they Yx^^mercy and iufttce meet, «^ as bee is 
the Prince oj peace, Ivft/ce as the Lord our rigbtuuf- 
wes.Ooc Prophet fayes,that he is Fom mffouordu, 
another that he is Soliuftiu* : So thatbeiike hec 
hath as well the face of a Lyon, as of a man • of a 
Judge, as a Mediator- and therefore hee came 
notoncly to governs but to iudge the Nations. 
Government prefuppofes mercy \ and iudgement^ 
truths and therefore he is called, mercy and truth 
towards Jfrjtl, Pfal. 98.3, Loe here mercy and 
truth kiffe i and as they kiflc, peace and rightcoufi 
neffemcct, meet and kifle in the glorious Bride- 
groome Chrifllefus. 

Thus, sAR the way es of the Lord are mercy and 
truths Pfal. 25. p. Mifer'tcordia^ qua placabilis ejl^ 
verita^qnaincorrnflus eft, iihmpr£biHt donandoptc- 
cata, hanc opera iudicando^ faith Saint Auguflwe- 
'lis mercy then makes God not implacable, and 
'tis truth that fpeakes him not corrupt,by the one 
he is ready to forgive, by the other to cenfare a nd 
fcanour A6lions. His mercy therfore ftill leaneth 
to his truth 5 and his truth declines not from his mi 
fiice. All the wayesof the Lord arehecre • all 
the waies, by which he either defcendsuntous,. 
or by which we afcend unto him. By his truth* 
heaven fuft came down unto earth- and by mercy 
earth climb's up again to heaven ; 'tis truth , qua a 
malodeclinamtt.; & ' tis mercy >qua bonrtm facimus An 
thefctwo are all Gods workes included^ and thefe 
two goe hand in hand with his judgements. To- 
wards his Saints,all his waies are mercy towards 


pfal. 24. v> 9 . 

Lorn l • 
d/ft. 66. 



Mercy and fufltce tyting 

Eccturi ) 



the wicked, all his wayes are Truth ; Ova & in )u. 
dicando fubvenit,& fc j>on deejlwifcncerdid, ffrw 
wifirando id exhibit quod froixtjit ne defit vtiit4t\ 
To all thofe then that hce doth either pardon or 
condemne,allhis wayes are iMerm and Truth* 
Quia ubinon miferetnrvindUla vtritas datur 3 as S. 
^//^.wpleadesicin his 19. Sermon upon the 

$.o£ Lfttatthetv* 

They then that would divide and funder the 
Lord of Life, and cleave (as fome doe; his mercic 
from his JujUce, deale with him as fome curious 
Limners and Painters doe, who commonly 
picture him with a halfe face : Thatwhich isof 
mtrcf} is tranfparcnt and lovely totheeye 3 the 
oi\[Q.xoi Iujlice, isfnadowedandunderftood. But 
certainely, they that would looke upon him, as 
I M mercy 3 deale too much with the fpeclacle and 
! the multiplying glaffe, where the thing they de- 
i fire to fee, fhewes greater than it is ; and foen- 
1 deavouringto^////? theeye 3 they coozen it, iujlice 
< nodoubr 3 isasvifibleas Mercy, but that Flelh and 
1 B/oudis apt to turne the perfpe&ive the contrary 
! way ^ and fo beholds Iujlice in a fmall letter 3 but 
turning it againe, views Mercy in a large print. 
In fueh a cafe, I fhould rather chide, than coun- 
fell* d id not the Sonne of Syrach put in his cave- 
at here, concerning Propitiation, Bee mt without 
feare toadde jinneto finne , and fay not. His mer- 
cie is great, he will be pacified for the multitude 
of my finnes, for mercy and wrath come from 
him, and his Indignation refteth upon Sinners: 

Ecclus . 5 . 5 . & 6* 


Mercy and fujtice \t/Si?ior. 

Tis true, the Mercies of the Lord arc infinite, 
but hispromifesofthernare, for the moftpart, 
conditional! and reftrain'd • like as a father pit- 
tycth his owne children, (bis the Lord mcrcifull ; 
but to whom? Tjmenttbut eum^ to tkfe thatftare 
h-m. Pfa!. 103. i3.Soagaine,thcmcrcyes of the 
Lord are throughout all generations 5 All gene- 
rations ? How I Ttmcntibus eum y to thofs thatfeare 
him throughout all generations .Luke 1. 50. Nofearc 
then, no mercy; But is the re alwaies mercy where 
the re is fearc ? yes, this Ttmcntibus c«w, joy n'd with 
nCrcdcnttbus inentn $ if fearc goe with bcliefc, and 
filiation with fearc 5 not clfe. Yea, but the Di- 
vfrlls beleeve and tremble too, is there not mercy j 
for them } origtn will fay there is 3 and (after | 
fome expiration of yecres) Salvation too : And 
for the better coleuring of his tenet^ he hath as 
well text for the Divell, as the Divcll had for 
Chrift; Hath God forgotten to btgratious, orrviUhe 
in hts anger (])ut up his tender mercy es for ever. Pfal . 
77, From which words he endeavours to lenifie 
thofe often breathings againft the wicked, Vt ter- 
rtbiius dicld) c]uAm versus , as if they had more hor- 
rour in them than truth, and uf d only to awe ma- 
lefaclort, nottopunifh them. But this wilde 
fancy of his the Church long fince fpewed out as 
erronious, and interprets that anger of God, 
which he formerly urg'd in the behalfe of the 
damned, not any divine perturbation, but their 
owne damnation, which is frequently in fcrip. 
turecalld anger, and that anger endlefle; and 
therefore the Pfalmiftfayes, intra fua^nonadfm- 

A a endim^ I 



L':b^.djl.€6 m 


I c. 4. dift* 


Mercy and*} ufticcfy sing. 

D- Aug- ad 



erjddWj o\\eft iramfuam^ as the Mailer glofleth 
ir. Anddoubtleffc, as the glory of Gods chil- 
dren is endlefle, fo is the deftruftion of his ene- 
mies 5 The text oftentimes refembling their tor- , 
mentsunto fire, fire unquenchable s everlafling 
fire 5 Everlafting in refpeft of time,though fome- 
times not of rigour: And herein is mercy ftill, 
though no falvation ; mercy, in that there is a qua- 
lificationofpunifhment, not falvation, becaufe 
no termination of time for that punishment. 
Hereupon, Saint Auguflw inhiscnarrationsu- 
pon that of the Pfalrnift, The mercy oft be Lord en- 
durcth for ever 3 Pfal. 106. From a double vcrfion 
of the word ever, gathers a double obfervation of 
mercy. The Sepuagint reades it u<*&ra, In £ 
tewum. Saint lerome{ whom the Father followes^ 
lnfeculum • Now there is a mercy (faith he. Qua 
nemo fine Deo bettus <(fef>ote(l } by which, no man 
can be bleffed without God • that is notinjoy- 
ng him- And this he calls mercy «if*i»W f In 
ttrnum. There is a mercy befides Qua m/firiscx- 
hibetur y which is afforded to men in mifery, fuch 
a mercy as either involves barely aconfolation • 
or elfc fuch a mercy as prefuppofes freedome, and 
this he calls mercy lnfeculum , that is, '(as he in- 
tcrpretshimfelfej In finem feculi^ tnqttoncndeaum 
mifiri qtiibtts miJericordiaprAeatnri Atthegere- 
rall and dreadfull afsizc, at the laftday, fome 
fhallnotceafetobemiferable, to whom mercy 
is allowed ; and fo to the Divell, his Angells,and 
the reprobated drove, there is a mercy granted , 
a mercy 5 not of inlargcmcnt, bur relaxation 3 and 


i D g 


Mercy ah dfujlice kifstng* 

fo/^mercy maybefudto beeternall, ontheir 
cternall milcry, Non &ttmo fopplicio fnetn dandt^ 
fcdtcv<imcnAdfabcndo } not by Endings but by Eafing 
their evcrlafting torments. And here, Quit audut 
d;ccre t faith the Father, who durft fay,this Ejjing 
isnoc Uttercy ,orthis M f erc jnot E terrUi ? Hismcr* 
cieenduretbfor ever,Hts mticy endureth for ever^ His 
mercy endurethfor ever ; TlS the burden and un- 
der- fong the Prophet ufcth thrice in one Pfalme, 
and 26. times in another. Whither then (O 
God) fhall wee flic from thy Power ? or whither 
(0 flying, but to thy teeny * If wee clirnbe up to 
Heaven 5 Mtrcj is there j If we goc downe into HtlL> 
Mercy is there j If we take the wings of the morne, 
and flye to the uttermoft parts of the Earth, Mtr- 
cj is there alfo : 'Tisln G lory > Exile ^Torment ; A- 
bovejbeyond, under us , with thy Friends , thine A~ 
liens y thine Enemies, thy glorified^hydifierfed^hy 
condemned. Mercy, Before the world - y and Mercy, A f> 
tir the world ; Merc) ,From c verlafting • and Mercy s 
T^evcrlafting : Mercy, when there wnsnoTimei 
and UMercy, when there fhall be Time no more -, 
CMercy from that immortality which hath ^be- 
ginning; and Mercy to that immortality which 
hath No end ; Infinite, Incorruptible ,^£( email .• For 
bis Mercy endurethfor ever ^f or bis Mercy endurethfor 
ever, for his Mercy enduretb for ever. 

Well then, Is God the God of Mercie? And 
Chrift the Chrift of Mercie ? Arc we Chrifts ? 
and Chrift God's ? Let us then be the Sonnes of 
Mercy too, being mercifull as our Father in Hea- 
ven is mercifull j forgiving one another, as God 

A a 2 for 


L 6ft 4- 
dtfi. 66.'.g. Utfup> 






5. Tratf-5-Ep> 


Shit tuafu- 
perfiua pau- 
peris heccfjaria 

&&. ad LhcH, 


_ ..I hi — ' ' 

Mercy and fcjtice klfiwg. 

for Chrifts fake forgave us. Let there not be a 
2\^rf/murrnurk;g within us 5 no heart offtonefor 
the hammer of the Lawtobatter, but hearts of 
FJefh, foftnnd pliable to the mifcries of others ^ 
And as God hath pow red out his bovvells for cs 5 
fo let uspowreoutourboweJlsfor ourbrethrcrij 
our bowells of Pittyand Companion. Remember 
what the counfell of S. ley cm was to Demetriades 
the Virgin 5 Laudcnt te tfurientium vifcera , non 
ruclaniinm opulent a cenvivid* Let the great mans 
Voydcrbe the poore mans Basket > the emptying 
of his Abundance, the Accommodation of the o- 
thers wants. Hunger will not be fed with Ayre, 
nor mifery with good words 5 they muft have a 
cafte of the Meale in our barrel^ and of the Oyle 
in our Crufe : Let's abate fomewhat of our fuper- 
fluicies 3 to fupply their neceffities ; Bleed this 
Plurifie of ours, and Cerdiall their Confintption ; Let 
the Nakedbc cloth'd, the Hungry fed, tne Impotent 
provided for, the Sicke vifited ; Give not for Bread 
a Stem-, nor for a Fifb a Scorpion t But let our hands 
fpeake, what our hearts meane • our Almes tell 
that our thoughts are companionate $ And not 
like thofe flinty profeflburs, which turne Gofpell 
into Law 5 Chriftianity, into Barbarifmej A 
poore widow J*x Lazdr^or Orphan, are an Abom'mati- 
on at their gates. The ftory of Hatte and his mice 
reviv'd, Away with fuck ver mines axthsfi, which de- 
yeureourCorne> they (land neither with ourprofit 
northeLaw. Amorfcllof Bread for Gods fa f .e, 
or a penny for the PaiTion of a Saviour, they choak 
with a penall ftatute ^ and their Charity is a Lex 

pro hi- 

*5\detcy anttfH(itce kiflm?. 


inhibit $ Fie on this cruel! Mcrcie, it holds not 
with the Law. If a Collection for thedifaftcrs 
of Firc 3 orVVracks 3 ordifheffedc3ptivesbe pre- 
fented them, (though fhmp'd vvich the Authorr 
ty of a Rcgall Pattern) yet, Away with th s 2tya 
ob(lA',itc s 'tis againft the Law j Nay, if Tribute be 
required for C*/*rhimfelfc, a fupply demanded 
for the fhips of T bar/hi jh> a 4 Ratetobe levied for 
the Roy a II Navy ' to the Ifononr of their Prince ^ihc \ 
Terror of other Nations 5 and the fluure prefer va- 
tion of their Owne ; they are up prefently with 
their Pafsive obedience. Goods forfooththey have, 
but in thiscafe/jw**^ they have none 5 (though 
all the while they tumble in Bonds and Morga- 
ges^Andwhy ? 'TisagainfttheLaw. Thns a they 
make the meere Letter of the Law, Their Oracle $ 
A Statute, their Terafhin or tutelary Sod • Their 
Religion, Faith without Workes; Their Allegi 
ance 3 murmuring ; their Church, Mutiny ; \ heir 
Charity, ImplacableneiTe^ their Compaflion 3 
Bridewell 5 their Almes, a whipping Poll. 

O crudslis Aiexi 

Tiil noftri mifcrere? • Argitr , or the Holy 

Inquifition are fcarce fo mercilefle. 

Agaice, Is God the God of Truth ? and Chrift: 
the Chrift of Truth ? Let us then be Chriftians 
in Truth too : not onely in the Barkeand Shell, 
in outward deportment ard refemblance, (asroo 
many arc jbut at the very Co? 1 zndKcrmffj in Reality 
and Subflance alfo. He that is not found at heart, 
is little better than rotten in all his parts • And 

A z ] thai 


Mercy andfufltce fyfting 


that Religion which hath not warmth within, is ei- 
ther CWjOr Counter/at ,or Both : A Cake on the hearth 
not turrid> the Prophet (harpely condemn'd in £- 
fhraii&i and your halfe-bak'd Chriftianis an ^£0- 
winaticnto {he Lord. What we profefle to be, let 
us be wholly ; leaft we prove at laft to be nought at 
all: Let us not have a Tongue here at home, and a 
Heart at Geneva • oijr pretence for the reformed 
church, and our projeft for the £*«*//& ; But if we 
be for B*d> letusgoe after hm 5 If for the Lord y 
Ictus goe after Him* 

Laftly , Is God a God of Right eoufnejfe and 
p^e.^ Doe they kijje both in the Father, and his 
Sonne Chrifl Jefmi Let them kiffc therefore in 
Tj alfo that are ChrifHam 3 That as we are his 
Sonnes by A 'option, fo we may likewife by Imita- 
tion. Let us endeavour to be Righteous, as #<?is 
Righteous ; at leaft in fimilitude, though not in 
equality; to be the Sonnes of Peace, as he is the 
God of i^4r<?;turning out Swords into Sjthes ,& our 
Speares into Prttning-hookes 5 that the voyce of War 
and Dijfentionbe nomoreamongft us. Away with 
thofc waters ofMarab and Meribah, thofe over- 
flowings of bittcmeffe and Strife -, let the filcnt 
Sfrawglideamofigftus, no Raging oft he waves t 
Riftngohhcjlouds, no No\(e of the water, [pouts :But 
let us all endtvour to keep the unity of Spirit in the bond 

Remember whither you are now going, to the 
LorSs tstltar 5 and he that comes thither, muft 
have his hands wafh'd in Innocence, and his heart in 


< •** 

Mercy andfufttce tyjung. 


Pace . Id's the Altar of t^ttonement and Reconcile 
ationj and there is no Reconciliation with God, 
except there be firfl Peace with thy Brother. 

if thou bring thy gift to the *Utar, and there remem- 
breft, that thy Brother bath ought againfl thee i Leave 
there thy gift before the Altar 3 andgoe thy tvay^ firjl be 
reconciled to thy Brother ' 5 andthencome^ and off \r thy 
Gtft^ as our Saviour advifeth thee, Matth.5.2^. 
Lookenot here for mercy from G ed^ except thou 
haft firft Charity with man\ How cajift thou ex- 
peel forgivcnefTe of thy TrefpaiTes,unlefTe thou 
forgive Them that trefpaffeagainft thee h Forgive 
rhen,andthou (haXtbt forgiven : Seeke Mfr/^ad 
thou fhall finde it, even That Peace which fa ffctb 
all under/landing 5 And let That Peace al wayes keep 
your hearts and mindes in the knowledge and 
love both of God and Man : And, The Bleftng ef\ 
God ^Almighty » 3 the Father^ the t$*nc\ And the Hoi) 
Ghofi be with you, and remaine with you, now 
and for ever. i^Amcn. 

Gloria in excelfu T>eo\ 


The Blindc Ephefian; 

OR , 

Ignorance unvail'd. 

tAd TOT V L V M, at 

Henton S. George in 

By Humphrey Sydenham^. 

ReVcta, DminC}Ocnlos nteo$ y ut intuear m'trahitxde 
Lege ma. Pfal.up.i8. 

. F - - 


Printed by I o h n B e a l E, for Humphrey 

Rtbinfrn^x. the Signcofthc Three Pigeons 
- inPAULS Church-yard. 1637. 



and Kinfman, Henry 

POVLETT, E/qwre. - 

S l R » , ■ , . . 
Itb * holddedication I have 

thit bumble Jutt toprefene; 

jjiat you mea/nre not the 

dtfcfitton of the Offerer, 

by the quality of the Fre- 

^_ „_ fent.ForiftbaJMtasml 

Iudeemcnt, / {bouldnotbtvethtuprofand* 
Noble Altar with* blind Oblation ; vbicb 
amowj tlufe Leeall facrificcs of old vpa*ever 
(o much below *ccept*ncejb*t tt teas aotftrfrorj 
' Abomination, Imufl ingenmfiyetnfejje^ 

Bbi Peccc 


The Epiftie Dedicatory. 

Pcece was defign del/cwbere ; and perhaps } im- 
[porttitidaljo : hut thin in all probability , the 
1 blind fbould have led the blind , and jo > 
| both falne into the Dyke together : with 
yu } I am fure> as well of a Chcriflicr, ^Dire- 
dor /andfuth a one our Epfoefian wants) who 
m hn fh\\ offer to the pulpit, trip'e a little {foapt 
blind people are to fall) but it was mtbe mi/- 
pnfton of the hea r crs, which commonly receive 
thing? according to Fancy or guilt, and/eldome 
to the intention of the Speaker. However, he 
is now on bis legs again ,& will adventure under 
your Countenance*^ Conduit, totYavaile 
thexvorlA a Itbile^ where Teaming the bene fit of 
his ovvnc cyes,4* (hall be guided by the quick- 
nefle Wclearnefleo/ Yours ; which can dt- 

_ _ 

fucharethe Freewill offerings 0/ 

Your poorc Servant , 

and Allic , 
Hym» Sydenham. 




Blinde Ephefian, 


Ignorance unvail'd. 

E p h e s. 5, 8: 

Yee were fome-imes darknejje , but 
now ye are light in the Lord, ivalke 
as Child ten of light. 

Orfiin^ fo much dcbafeth man 
and brings him downe to Beaf}, 
as a wilfull negled or ignorance 
of moralt and fared principles. 
Our Apoftlc (you know) hath 
been formerly at Ephsfrs> where 
inftcad of incountring men, hee 
himfelfe certifies that he fought rvitbvta/ls, a peo- 
ple belike as brutifh in their manner ol deportment 

B b 3 as 

i Cor. ir.32 



Tn premio 
Comment, hi 


The Blinde kphefan. 

as Religion. Now Ephefus was the Metropolis of 
,f//4 the lefTe ^ a Cine, faith Saint Ur$mc, iiupid- 
ly affected to Magicke and idolatry , in chiefe re- 
marks for that renowned Temple of her great 
Goddcffe Diana, which as it was the Mother of 
much wonder unto other Nations, fo of fuperfti- 
cion to her owne ; for inftead of thofe Magnificats 
znd Hnfannahs which were proper oncly to the 
true God i dnat^ great is the Lord y and worthy to bee 
p raffed i howexczlltnt is t/jy ^i&wtin all the world, 
l J fal. 8. Here the unruly (houtoFCraftfmenand 
Shrine-makers (fobufie are Mcchannicksftillin 
matters of Religion) are loud fora more glitte- 
ringD^/^andcaufe both the ftreets & the Tem- 
ple to ring, Great u Diana of the Ephefianr, Great i$ 
Diana of the Ephrftans : Saint Paul therefore pit- 
tying their blindnefTe, and willing to reduce 
them from darknejfe unto light , tells them that 
they were no. Gods which were made .with 
hands, but the braine-ficke fancies of thofe that 
made them 5 and withall, acquaints thcttvwith 
a new Divinity, which they had not heard p£ and j 
hearing perhaps could not well under ftand, o- 
pens to them the myftcry ofa Trinity 3 tells them 
of Three Perfons in one God , nay that three per- 
forms were b jr one God. and yet everyone of thefe 
perfons a true God, that there wasa Father from 
everlaflirg which was Divine, an-d a Sonne fo too, 
ven C'dofvtrrGod, begotten before the world, 
arid before all time, and yerbrought forth after 
there was a world , and in the fulneffe of time. 
This could be no leffe than a Riddle to Flefb and 


*Fhe Ultridc Epbefian. 


blond, and more apt to ftaggcrar.aturall under., 
handing than informs it. But that God who 
tfjotiglit miraculoafly in the Creation of man, 
doth zl(bfahis eir&rfien His Apoftle here mall 
doc that by the fecret operations of the fpirit, 
which the fubtlc powers of Errand rcafsn 3 with 
' all their acute ncflc and fublimity cannot poffib- 
jv afpircunto. 
And now he begins to preach unto them Chrift 
Icfus,and him crucified 3 a matter of folly unto 
fomc, ofttumbhng unto others, but of filvation 
here; and this great worke is not tobedonefud. 
dainely, orwitha flafh, butrequircth both time 
and tcaret} dtligtnct and comfafoon^ as if in matters 
offpirituafl imployment, Gcd not onely expect- 
ed the tongue or handsof his Minift'ers 5 but their 
eves aWb* for fo Saint Paul tells the Eiders of 
'Ethtfus&tMyUtum, 4tfs2c. that Hce ceafed not- to 
war?:: ev'cry oxc tight and dty w:tfj t cares. And this 
he did for thefpaccofthrceyccres^untiilaco'r. 
1 motion being rais'd againft him by Dxmttriw the 
Silver- fmith ('one that more lov'd hisownegair.t 
than RcLyion^ ii mod: mercenary men due) hee 
departed into MkeddnU, leaving Tiwothzt F.jhc- 
ftdd for the farther growth of that Dodhi-nc which j 
hee there fceded. Not long after, going bound 
in fpirit toiwfeUm* and from thcrcc to Ro>. 
where he was in bonds, and fearing that the Dog 
might agair e to his old vomit, hce writes this E 
pifile to EpfitjJH, by Tychicttsthi Deacon • not to 
the difperfed likes* there, or luduj'd Chrifti- 
ans 3 asfotne co;jecni:c ; forthefe had formerly 


i Cor.1.15. 

Tin;. 4 1 2. 

iTim. i.i y 

Ep'ph. l:b> I . 
contra li-tref. 



Ibc ^Blmdt Ephejian 

revolted, Ph)gclltt4 and Hermogenes being chiefe* 
biuto the converted Genu Us - for fo he himfllfe 
profefs'd, Eoo PauUsvinSus Itju Cbrijli, pro vobis 
Gtnubus^ in the 3. chapter of this EpiftJe : In 
which he is notonely carcfull for the fu^.preiTino- 
of Herefies which were like tonfc,or elfe already 
growne 5 principally thofe of the Sjmonian Se&, 
and the Schoolcs of the Gtopcks^ as Epiphanius 
notes; but alfo for the perfecting of that great 
worke ef C hriirianity, which bee had with fuch 
danger begun,and with fuch difficulty proceeded 
in. And therefore, here, like a difcreet Monitor^ 
he firft puts them in mind of their primitive con- 
dition, what they formerly were, Tec wtrcfome- 
timts d&rkntffe $ Then of their prefenc ftate and 
happineffe what they now flood in, Te are light ?n 
the Lord 1 And laftly, of their convcrfation in the 
future, whatahoIyftri&nefTefhould carry them 
in after-times, Wtjkt as children ef light. Thefc 
arc the branches the Text naturally fpreads un- 
to, and becaufe they are large ones, and each par- 
ticular full enough for the whole body of a dif- 
courfc, I fhali pitch my meditations, for the prc- 
fent, on the former oneIy,and foconfinebothmy 
felfcand them to the very front of the Text, Era* 
tit dim Tentbr&JTe were fometimes darkficjfe. 

And here, left we fall a (tumbling in the darke, 
and with the ifracltte wander up and downe under 
the Cloud, let us inquire a little what darkncjjc 
is? orratherwhatitisnot? then what it is, or is 
not, in the Text here • and fo make up the Ana* 
logic betwecne both. Now darknejjc is nothing 


c Ibt' 'B/tnae Spbejuu. 

l 9l 


.' .' i at > 
iju.ti put t. 
mvenk qu 
ucis abjcntiam 
D. A ttg. lib- <rc 
G.n..idlit. ;m~ 

elfe but Aifvtu luminis, a Nen-refdency (if 1 may 
(bftiicirj or vacancy of light. And totbispur- 
pdfeMcfes tells us, that in the beginning, when 
the earth wus without forme, and void, Ttmhr* 
trantfptr Ab)(]um, Darkmefft cover d the J ace if the 
' deepe : which is all one (faith Saint Auguftine) 
with Non trkt fax f /per abyfjum , There was )0 light 
npontbefaccoftbe deepe : So that the Father would 
have darltneflt there, to be oncly wfortmtas fine 
Limine , A prodigie without light, blemifhing 
and dimming that rich beauty and hiflre which 
mould radiate and enlighten the who!e world. 
And indeed, if we critically enquire into the o- 
riginall of thing*, wee cannot bring darkneiTe 
within the verge of Creation ; wee reade of a 
fiat /tf.v, let there be light, but no where of a 
Fianttencb**, let there be darknejfc; as if with 
darkneflcGodhad nothing to doe : nothing in- ' 
deed in refpe<ft of Creation, but of Ordinance ox Ad- 1 
mimjf ratio, : For God made the ty^/rj of things, • ^ vd} ^ 
not privations - 5 not made thefc,but difpos'd them, prruationes 
Ica4 privations themfelvcs fhould not have their *«***«« 
order j God managing, though not creating D.Aug.ntf*. 
them, who is the Godot Order. Now, light you F*> 
know is a created quality 3 not tn&dt (as I toid you) 
but erdtind onely ^ like a reft in a Song, where 
though there be an intermifTionofvoyce for the 
prefent, as if there were neither voyce nor Song, 
yet if it be rightly tim'd andcrdcr'd, makes the 
Song more melodious, and the art fuller.- Or like 
fhadowes in wei-limn'd Pidurcs ; which give the 
other life and excellence, but in themfelvcs Non 

C c facte 

" ' ,m ■ >. - \l 



qu.'-: Dc.S ord - & fuc-t ; 
qua dam qu 
ord nattantu 
TXAug; in. 

The 'Binde EpL-eftari. 

(f*cH yftA cr-dwtfrlActnt} their fhape is not pleafmg; 
but their order. Wee lay not, nor dare not fay 
that God was the caufer of rhis Epkcfian darkneffe^ 
butdoubdeflehewastheDifpoferot ltjOtherwife 
it had never beene advane'd to this Lux eflisinDo- 
ft t%o^ yec are now light in the Lord. God is not 
i he Authour of any obliquity or crookedne fTe in 
our waves, but he is the Ordered and turnes them 
oftentimes to our punifhment and his glory ; Nay 
oftentimes, ( O the depth and riches of his mer- 
cyesj from our punifhment to our owne glory , 
converting this Erath ohm tentbrs. to a Lux (fits in 
Domino^ making that which was fometimes dark- 
neffe, to be now light in the Lord. There are 
Pome things whichGod both makes and ordaines, 
and lome which he ordaines only. The juft which 
are as light, as the finning light* (faith Solomon) 
which fliinetb more and more unto the perfect 
•day, God not only makes, but ordaines- The 
wicked, which are as darknefle, and acontinuall 
i ("tumbling, he ordaines only, not makes, not 
makes them wicked, but men ; So that, although 
both are not wadeby him, both are difpofedof, 
though in a different mannerdifpofedof; The 
owvAddextram Dei y On the right of God, 
; with a venite Bcricdttli Come yee bleffed ; 1 he o 
: ther Adftntftrvn On the left, with an Itc maltdittt 
Goeyce curfed. And indeed, whither fl-iould 
light goc, but to him that is Pater lunimtrn The 
Fatherof lights? lames i. 17. Or whither ihould 
darkeneffe tend, but xohimihatis Princcps tenc- 
krttumy the Prince of the power of darkencs 



The ISlinde Epbefiw. 

You hearethcn, that where light is, there is 
lifafcOQj and where there is darkcaede , death ^ 
And thefc two are as diilanr as the two poles, as 
oppofite as two contrary wmds, orrydes, diffe- 
ring, ftcitt nuditas & vcftiment-.m^ as nakedneffe 
anJagarmenrdoth; Now as in fcripture there 
isfome Analogue be rweene light and a garment, 
Co there is betwcenenakednefTeanddarkenefre. 
The Pfalmift defcribirg the majefty of God , 
faies, that he was Amicltts famine ficutvtfiimento ^ 
cloath *d with Itgbt as with a garment, Pfal. 104. 2. 
Here garment and figbt fhine both together, and 
with them life, lob, typifying unto us the flee- 
ting and unftaUle condition of the Rich, under 
the fudden lofle ol his goods and children, with 
his mantle rent, and his head fhaven, at length 
proftrateshimfelfe with a#W#j <•#/&?, IVjfodcame 
1 out of my mothers wombe^ and naked 1 flia// returne. 
And what of this n3kednefle ? what? nay whi- 
ther I Ecce t in tenebrtsinftruo Cubile meum , Behold , 
I have made my bedreddy w the a ar kencjje Job 1 7 1 J . 
HerenakednelTeanJ darkenefTcflcepc together , 
and with them death. And hence, I fuppofe it is 
that the Evangelift calleth darkenefle Vmbra #>cr 
tis, The Jladow of death. Luke 1.79. And the Pro- 
phctfwhencc he had it) Regioncm Hmbr* mortis, the 
Landofthi'fl)*dowofde*tb. Ifay.p.z, Death,and 
fhadow of death, and the land of thefhadowof 
d( ath ; and of all thefe DarkencfTc is an Hiero- 
glyphic, or Emblerae, or both^as if there were 
noothermifcry to ex pre (Te them by, butdarke- 
nefle. And indeed, Darkcreflc is a great mifery 

C 2 And 


D . Aug. I b. d,. 
G mf. ad /it. 

lob. I. II. 


The 'blind e Ephejian. 

Math. x5.3o. 

lude 6* 
r 3- 

and feldomc mcntiond in facrcd ftory without in- 
timation of fome curfe or punifhment. S o, for the 
unprofitable fervant, wee findc that the doomc 
is rherd*rken(Jfe\ And for the Angells that fell, 
Chaincsofdatkeneffe^ And for thewandringftarres 
BUckeneJfe vj da> kemffe hi ever. Nay, when God 
himfelfe fpcakes in terror to the world, ( the| 
Earth trembling, and the foundation of the Hills 
ihak ingbecaufe he is wroth,) A fmoake out of his 
nortnlis, and a devouring fireoutof his mouth, 
are not aftonifliment enough ; but as if there were 
nothing elfe to ripen horrour, H ee makes darkenes 
his fecret place ^ bit Pavilion round al out, darke waters 9 
and thicke cloudes of the fkie. Pfal. 18. ir. And 
therefore, in mount Sinay, at the promulgation 
of the law, lightning and thunder and the noife of 
the trum pe, and the fmoaking of the mountaine 
like a furnace weretoolighr, itfeemes, cocaufe 
agenerallpalfie and trembling in the campe ot 
the Israelites $ But to make terror folemne and 
compleate, and fet her up in the chaire of ftate , 
there muftbea thicke cloudealfo, and to make 
that thicknefTemoredreadfull, Thicke Darkemffe 
too: Exod.20. 71 And laftly on mount Calvary 
at the fatisfacHon of the Jaw, when part of the 
world fecmd to dye, And part to refurgc in the 
den th of her Saviour, the Temple cleavingjhe Etn h 
quaking, the Rockes rending, the graves opening, and 
maty Bodyes of the Saints which Jleft, arifing 5 Yet, 
in this there was not a full pompe, cither of fbr- 
row or wonder, not mourning or miracle enough 
for the tragedy of a God -, But the heavens rauft 


The'Bimd EphefiAn. 

\ VI 


be cloarh'd with blacknefie, and fackcloth fhall 
be a covering ; And as ifonc light languifh'd for 
the extinguishing of another, The Sunne it fdfe 
P)ati blendandlsoke bexvy tofeebtr maker eclipfid, and 
Darkenejjcjikc afiid ma#:le fkdt ever-fprcad the whole 
Undfrom tbejixtb boarc unt& the ninth hoar e. Matth. 


By this time, you may conceive what Darke- 

neffeis, and the miserable eftatc and condition 
of thofe that lye captiv'd under her bands and fet- 
ters 5 Now 'tis time to reflect more particularly, 
upon the text, and enquire what the darkencfTe 
was that is there complain'd of, what that, which 
of olde fo manacled the Epbcfian* Tee werefhmetinses 
Darkencjjc. D ar kencjfc here, hath a metonimicall 
I fence; and is (if you wil take the word of a lefnitc, 
j or if nor h / s,£<^\0 more then ordinarily empha- 
ticall, 77jtf^e being vs'd foxtendricofi, Darkenes 
for thofe which are inthedarke, as wickednefTe 
is oftentimes taken for thofe that are wicked, but 
darkeor wicked in afupcrlative way. Now as 
I before Datkcncfle was an abfence or privation of 
i thelight naturall, fo it is here of the light fpiritu- 
' all, and is a type or figure of man in mmraUbus , a 
reprefentation oftheftateofnaturebeforcgrace. 
and fuch a ftate is a very darkencfTe, in which 
there is not fo much as a glimmering of this Lux 
cflis in Domino^ee are now light in the Lord; But 
rather a blind relique of this olim fm^inthe 
text here, that darkenes which of old fo befotted 
om Ephejtan; And what is that darkcnefTe but i%r>f- 
runttA verimiS) an ignorance of divine truth ? and 

Cc ^ im I 

Bc^a & Or- 

A.ct. in locum. 

1 ip8 


The "Biinde Ephefian. 

imports only cdcitJtevtinnataw, caliginem mer,tt$dc 
Deo & Divims^an inbred blindne ile caft as a mift 
upon the foulc, a mentall dimnefTe and obfeunty 
in reflect oi God and things divine$So that where 
Rich ignorance dweileth, there is no light ac all, 
but darkeneffe hangs like a thicke fog about it. 
Firft, Darkenefle intheeyes^ Pfal. 6^.23. Then, 
Darkenefle in the heart, Rom. 1 . 2 1. Andatlaft, 
Darkenc/ft in the twdtr fading too. Ephef. 4. And 
why this threefold darkened: ? Darkenes in eye , 
in heart, and undemanding . why ? 'Bccanft ahem* 
tedfrsm the life of Cod, through the ignorance that is in 
them^itho. 18. verfeofthe fame chapter. 
And here if we had neither light of Father nor In 
tcrpreter, Scripture would comment upon fcrip- 
tare^Palpwiusjficut cceci^arietem^ We g) oaf e for the 
waII like the blinde^ nee {tumble at noone day as in the 
night, rvee Are in defolate places as dead men. \ fai. 5 9 . 
i o. Now what caufech thisblindncfle, this gro;i-< 
ping,this Humbling at noone day, this (icutmortui, 
that wee arc as dead men, bu t the f earful night & 
deflation ignorance carryes with it ? And udeed 
there is an ignorance which is no better then a 
defolatioa, a dwelling for the Oftrich,a>d a dan 
cing roome for the Satyre, Where the Beafis ojtht 
land andthe Dragons cry e Ifay. ig.fmenbrutifhly 
aiidbarbaroufly, and fomecimes diabolically in- 
clined ) and 'tis anight too , a night for the Batt 
to flutter, and the owle to hoote in (men ofbefot- 
tcd and infatuated condition)and tis not only nox f 
but mxwtcdiafaiih S./Jugufttncythc very depth of 
nighr, and as it were a night in a night, and be- 


Tbt 38 tin ■ 'e Epko/ian . 

caufcl will not be tboug ttocoyne it, I wi] quote 
it from the Father in his 30. Sermon, de vtrbn 
Don. int. 

Now, as night is a time for Zi)m and oh: m for 
the ranging of dolcfull creatures, and /pirics that 
are wicked; fo is Ignorance a nightly haunt 
of Spirits that are dolcfull, and wicked alfo- the 
Spirit of dwlneflfe, and the Spirit of error, and to 
make it nightly indeed, the spirit of (lumber too 
R om . 1 1 . 8 . per vtcles qtttfivt quern diligit Anirn A 
wf^faith the Spoufc in the Canticles Jn the nights 
I fought for him whom my foulelovetbj And what 
then'? 1 fought him , but 1 found him not. Cant. 3.1, 
Chrift will not be met with in thedarke^ Ni^ht 
is not a feafon to fceke Jcfus in, though perhaps 
to betray him, the night either of Ignorance, or 
Infidelity. For, what hath a Saviour to dec with 
him that knowes him not > or with him that 
knoweshim, bntbelceveshimnot? orwirhhim 
that belccves him, but bclecves him nor as he 
fhould? Againe, the Text hicstoat per * *ff €nj 
f**fivi,h\Kper*o&ef, net in the Nighty but in the 
Nights. K vv Ignorance is a double Night ; One 
of nature, the other of grace; Reafonand Vnder- 
ftandingaredarkned inrhcone,Fairh'& a!! fpiw 
tuall operations in the other. H*bet munr'us m Stt 
fna$,& nonfsticAs^\l\\ SiWilBermrd^ The world 
hathhernights,and too many ; Nay, thewvrfd 
it fclfc is but a night, and totally involved n dark- 
nefTe, no light at all in it, but what is influenced 
and beamd dswne from above ; And therefore 
Chrift is called Lux mundt the H^ht of the world • 








Scrm. f/up. 

J oo 




lob Xi.14* 

1 be T$lwde £pbe/ian. 


Becaufe, where the knowledge of him fhincsnot, 
there is undoubtedly dark enc fife 3 the olimtencbr* 
in the Text here, Tec tverefiwtimes Darhiejfe. 

Againe 5 ^ff Sett* , ^ Ncttcs* As many 
Schifmes, fo many Nights- Noxefl ludaicapzrfi- 
dia, Nox H £ reticapravitas , tfrtfc Catholtcorum cama- 
Us Convtr{ alia \ Hcrefy and Iudaifme, and the 
carnall Converfat.on of pretended Catholiques 
are all i\tgbis. On the other fide, Donatifme, A- 
nabaptifme, nay the holy Catharifme, or (ifthat 
word bee too much antiquated) Carthwritifme, 
bragg of their Lux in de-mho what they lift, are 
Nights too- 1 bey w ait e for light i but behold obf cur ity 
for brightnejfe, but they walkew ddrkenejfeAfai, 59.5? 
And laftly 3 which is the night of all thofe nights ,' 
NjxlgnorantiaPag&Mrum ('tis Saint Bernards a- 
gaine) Pagan or Ephefian Ignorance is a Night 
alfo ; or if not a Night, Darkenefle I am Aire, the 
olim tenebr* the Text fpeakes off, Darkcnes fome~ 
times, though afterward made light in the Lord & 
thereforc,as S . Paul faith elfewherc of his Thefs . 
jgf/V Ebriifunt) Node Ebrii i Tbo[e, that are drunken^ 
are drunken in the Night. So we may not improper- 
ly fay here of our Ephefian, QuiignerAnt^ nocleigno- 
rant, Thofe that areignorant.are ignorant in the Night, 
for Ignorance is nothing elfc but a mentall Dark- 
ncfle, orDrunkcnncfle, andboththefea bufiucs 
of the Night, caufing us to groape without light 
1'as lob fpeakes)and to wander in a wilderneffe 
where there is no way. Err are eos faciei ficut Ebrios, 
The) are made to erre like a drunken man, lob 12.25. 
Here Error and Drunkenncfle reele cogccher,and 


Tbc "Blmde Spbejian. 



with EhetP Ignorance, and are as necre allyed as a 
Vertigo, and an Epilepfie •, the one caufing us to fall 
or ftagger, the other to feme in our ownc 

Nowthisdifcafebadalong time dangcronfly 
infe&cd the world, this Darkncflc fearefully o- 
vcrfpread it, before the Sun of righteowfneffe be- 
gan to a: ife, untilldhriftjefus by thebeamesof 
his Gofpell rtiin'd upon it 5 VVitnefle the woefull 
Blindncfle and perverfc Judgement, which pof- 
fedthe Gentiles in the time of Centiltfme- y even in 
tho/e things which common reafon and the law 
of nature prohibited. The Perfidm tooke their 
Mothers, Sifters, and Daughter s^efandismatri- \ 
w0*,7//,(forfb theHiftorian)intomatriruony J fhal ' 
I call it 3 orinceft ? Either damnable enough. The ; 
Scythians were nobetter then Anthropophagi^ and 
made their owne Sexc their foode; Sacrificing! 
their children ( like thofe in the valley oftHnnon) 
to the Tabernacle of tjAekck^ or the ftarrc of their j 
God Rewpban. The Maffageta^ as Clemens Alexin- \ 
drinus tctiifics, feaftedonthebodyesofthcirnca- j 
re;t Kinred ; the Wtrcdni(M& from thence I fup 
pofe the Poets Hircand Tjgres ) threw out their ^fjjjjf** 
old men to the fowles of the Aire ; The Cafpiam 
to thcirdogs. The Lacedemonians magnified theft 
as a projeft of wit and induftry ; And Saint it- 
r*m writing againft iwinidn, tells him, K^pud 
mult as Nationeslicuijfe^ thatamongfl: many Nati- 
ons many kindes of homicide were not only con- 
niv'dat, butallowed, nay 5 ifwereflcdalittlcon 
the lawes of ?/<*/>, Plate the Divine, (as they ftyle 

Dd him 



Lib. i-Zrjf. 
partti Epift. 
6> cap. 56. 


The *Blmde Epkefiari. 

*— ~ i»i ■ ■ ■ ■ — i ■ > ' ~ 

I \lm] hew RKdoftrattJ and abominable in giving 
fjijl liberty rolycs> to infanticide, to community 
of wives, co the unnatural! abufe of ficke men 
that were ready forthevrne? andthofebrutifh 
EdiSisofLyc&rgtis alio; the great Lacedemonian 
Oracle, Emrvi\ impute projiitui^ (teenier 
expdni: Proclaiming an unpunuTfd freedome of 
proftituting and cxpofing both Sexes to that 
which the Apoftle calls BuYmwiniuft, and a 
mrke which was nnfeemely, Rom. 1.27. Infomuch 
that fomeilrumpetted their owne wives, unbra- 
cing them to their Guefts infimbolnm Hofpitii, as 
you may have it in a larger furvcy from Eufcbius i 
and Thecdsret^ quoted by Cornelius a Upzde, on this 
place. And if this kinde of Antiquity will not 
paffe for Authentick, pleafe you to enquire a lit- 
tle atthe Oracles of God y and there you fhal finde 
chemiftredingsof ihc^jdrnmonitc^ and Moahtte, 
and Ekronitc ; nay of the //m//r*himfelfe,no lefse 
damnable then the other ; Theirabominations in 
refpcci of Earth as great, and ( if poffible) of 
Heaven greater, leaving that true-God that made 
i them, and making; Gods of their ownc which 
were fofarrc from the True, thatthey were none 
atall* Sacrificing to flocks and ftones, and 
fomecimes Divclls, as our dm here did • 
whofe impietyes confided mod in the darker 
pradifes of Magicke and Idolatry, the one 
apkinj crafficke with the Divell, the ether a 
mbirc Doh»n; 

Now what is tbcia^lftofthefe prodigious al> 
. ftftions'j but an iatclte&uall hlindncil!-, a dark* 


The 'Blind? Bfhcfy.n. 

a 5 

ncfjfc of the inward man ? A ftupid ignc e of \ 
G and dungs divine? And therefore, as a wic- 

.in; is nor quts buz q;ufiq&i: •. 
mo fid \ cdd.r^.r homuus ( as ftflttftf I- $fi 

an ignorant man is not a nun proper!y D but a q. : ai~ 
wo as it were a man ; Nay, (utsjuaUvv fa* 
as a cark^iTe of a man that was. And , where 
is a'fit place f.racarkaife^butindarkeneile? S3 
I told you before, m.J bed is made in the darkeneffe j ' | 

And what is this darkeneiTe but death? I %tt 
whence 1 frail not fftd&WA&Afh lob) And w! ij 
{hat: Vp the Lwddfdarktneffc avd 'the [hadow '-of 'die \ 
lob 10.22 • ToUrabilior eft pceria^ z'tvere '^tifofjti : 
quarn r,c$circ\ Tis a calmer punift ment to be de- 
priv'doflifc, then knowledge ; For knowledge 
is a pofting.'Unto life, and ignorance a lingring or 
hanging backe uqto death. And therefore Solo- 
/»<w, tells us 3 that the ho/ y Spirit of difc:plive wtf/re- 
wtvefrqty. thoughts that are without under jia-r.ding 3 
WiJ£. i;5 . God d\veij£ not wuh him that dwels 
not with hirtiielfe ; that is 5 Lot with .-one thdt 
knowes nothimfclfe^and his God too^So that in 
every m^n there is a double fcnowlcjee, not only . 
'r^quird, but nece/Tary.untQ life, Dtr.&S^i^ of /; 
God, andofHimfelfe y Ofwhicb,liethaaisig. 
noram,comcs within thelafhof this oLwuncbr*^ 
and is not only DarkeneiTe, but in the way to ut- 
ter Darkenefle ; Such an Ignorance being not on* 
bj dangerous or defperatejjut Crfdper.d/tionem,T)&m, 
liable too- So fayes Saint Bernard in his 3 6. Ser- 
mon upon the Canticles 

^fcctttffim was oneofthe proverbs of a fecu- 

D d 2 Ut 

Mult l 
(ciunt 3 & 
ffsntfclunt % 
cumtamen ' 



The "Btinde Ephejian. 

SMzrv* %7- 



lar wifeman, and Rtverentia Iehpv* oFa facred. 
Firft, know thy Selfe, that morality enjoynes, 
and dothdiftii-guifa Man from Beaft, then know 
thy God, and feare. hitntoo. This Di\iuity re- 
quires, and divides man from msn, maki^sthat 
Spirit which was before Nature, and is no leflc 
then Caput fcunti* The fprin*-head as well of life a* 
knowledge ; Frov. i . 7. And indeed, what hope of 
I life without this knowledgepor of this knowledg 
; without humility andfeare? of humility in thy 
\ felfe, which as it is the Mother of vertues, fo of 
happineffe; of/iMrfinrefpe&ofGod, which as 
it is the beginning olWifcdomey fo of divine Love ; 
Ncn votes amare quern nefcias^ aut habere qttcm no* 
awiivcris, thou canft neither love him whom thou 
knoweft not, nor enjoy him truely whom thou 
doft not love. And therefore labour to know thy 
felfe, that thou may ft fcare God., and fo feare and 
[know God, that thou raaiftlove him too- in at- 
ler&imtiaris adpffientiam^ in alter & cenfummtrh ; 
the one is the firft ftcp to wifdome, the other the 
(la ire-head • that, as earth which is the foot- 
rtooic; this, as Heaven which is theThronedf 
G >d; Moreover, as from the knowledge of God 
proceeds his fcare^ fo from the fame knowledge, 
Iwt h and from both, hope, which is the btovd and 
marrow of faith , and faith- of life and gfory. Filt 
\ m, Fever ere- lehovam ^ faith the VVifcman ; My \on 
fea>e deLo7d 7 and what then ? Salutare trit tmbi- 
lico tkC, & midnlxa cfsibu* tuis^ It ft all be health to thy 
naveff* and narrow to thy bones • And is this feare ^ 
then,*/ '.ihsL$r.d y dX\t No, butgst wifedowt .-and 



The'Blmd Epbefian. 


nnder (landing too ; and why ? why <► Longitude 
dtcrttmtn dextra t]0i tn fimJh4 % JhritU & honor y 

Length ofdayes is in her right hand, and m her 
left hand riches and honour. Pro. 3.8. 

Now y as knowledge doth mightily advance man 
and fctshimup to God, fo {implicit y pulls him 
downe, and thrufts him below himfelfe- It un- 
mans him 3 makes him beaft 5 buricshim in fhame, 
contempt and obloquie 5 whither in a morad or 
crvtlt) or [piriturfl way. The Sioicke will tell us 5 
Lee* ignominiaeft apttd indignum , dtgnitas^ Titles 
or Fortunes caftona worthlefTe and fimplc man 3 
tend more to his fcorne than honour ^ for hee k 
but Stmt a in tcc7o^ or Latroin fcalis, tsJLuMubm 
hath it ; Apifhnefit or rohbery advane'd, and in the 
[vote and opinion even of themultitude, Non ad 
honor tm^fed ad deri^iontm^ he is rather expos'd to 
laughter than applaufc, as if men by* nature were 
taught to fhun the prefence of him in whom 
they percciv'd not the lippesof knowledge. And 
indeed, fuchaoneisbutaineere ladder of ho- 
nour, feme thing that time and Fortune have 
blowne up as children doe their bubbles, to^ame. 
and [port at 5 a m /ere windy Clebe, which hath co- 
lour, but no weight ; Thnhsfme Lomine y h\xh the 
fweet-tongu'd Salvian^a Title without a man, or a 
?*a» without his So/ile y or a Souk without her 
baHace, Reafi* and Fndcrftjitullrg. 

Man that is in Honour and underfrands nor, 
what becomes of him < Askc the Pfalmift, and 
he will tell you, SfHfUfs fit)nm*nti$) hec is made 
likeurrtothe beads ^ what Beads ? jumsntis qui 
Pg \ _ pcreunt^ i 

part. 1. car. 63, 

Prov. r. j. .7. 

Contra Avari- 

ticun lib* 2. p. 

%oi \ 

Ifai. i 

3 7 . m Cunt' 

The "Biinde Bphefian* 


l pcrcunt> to the beafts that perifh, pfil. 49.20. 
Other Beafts are not like or equail to him, but 
beyond him, God giving them a diftinci pro- 
minence, the Oxe and the AiTe before his Iftad , 
Nay, the Stwh± the Turtle , the Crane and the 
Swallow ^ with the reft of that winged Common 
wealthjare better difcipiin'd than he- they know 
their appointed times, and observe them too : 
RutPopidusmeitsnon imeUigit^ my people doe not 
underftand, ler. 8.7. ^/in non tibl videtur if/is 
Btftiis quodamntodobcftialior cJJehomo y rat me vigens, 
&mnvivens . ? faith Saint Bernard* A man en- 
dued with reafon, and not.fquaring his anions 
accordingly, is hee not more biutifh than the 
beaft himfelfe? Yes queftionicflTe; for though 
the one be fker'd altogether by fence ( reafon be. 
ing a peculiar property and prerogative of man) 
yet man faltring either in the ufe of it, or end,the 
heafthathgottheftartofhim, and is become, if 
not p,iOTCrattonafl 9 morcregHlar than he. 

Si igncras '0 puicherrima fccminarum^ fayes the 
Beloved to the Spoufc, If thou knoweft not o tbott 
fair eft amongftwtnHn ; if thou knoweft not, what 
then? what ? Egrcdcrcpofi greges tuos ^ Get thee be- 
hind the foot ft eps of thy Flcckc^ and feed thy Rids be- 
fides thy Shepheards Tents , Cant. 1.8. Markc, the 
Text fayes nor, get thee out with thy Flocke, or 
to it, but behind J£ : And Adqnidlya? faith Saint 
Zcrnird) what moan^s this ? .but to fet up Jgno- 
■iccxo more feare and fhanie : J^/*od hointnm 
he {It is non t am par em feci (fit* qiiAwfcftiriorem -In 
that it hath not rank'd Man equally with Beads, 


. t 

Tfa "Blin ^e Ephefia 




but below them, as if he that undcrjioodmt^ went 
not fide by fide with creatures that are brucifh, 
but behindc them; and behind tbcm hee is in- 
deed $ Forafmuch as Man hath difparag'd and 
deprav'd Nature, which the Beaft hath not j and 
therefore juflly convine'd to goc behind the foot- 
ftcpsofhisFljckc,notonely in this life D: vravd- 
tionc naturt) but in that to come cxtrcmitate pwt<e, 
as the Father, fharply, in his 37. Sermon upon 
the Canticles. 

Thus we have brought downe the Ephefian to 
the Beaft, and fomewhat below him, and Co ri- 
val'd Ignorance with Darkenejfe, and that darkencfje 
with death j though the Church of Rome bee a 
little inflam'd here, and would lift it out of dvk- 
nejje into the marvelous light $ from this olim to- 
ncbr* t to the Lux in Domino j making her no leiTe 
than a grave Matron in Religion, a great fo/lcr. 
mother of the Church , and for the better dazling 
ofheroppofcrs, flic tumbles diftindion upon di- 
ftincuon, even to the dividing of haircs,and min 
cingof Atonies. But upon farther fitting n { 
enquiry a I hope it tliallappcare 3 and that from 
her owne Champions, that is fo fa: 
from being rbc Mother 0! 'Dcvstton, that it is tl . 
Grandameof a!! filfbood ; this wicked mother h#'< ' 
ving two .worfc daughters^ doubt and Terror* Mow 
where thefc two arc, there can be neither T n >.th 
no? Faith, at leaft/i/'/A tfeacis tm< WGfaithvviih 
doubt, no truth with cry our- and where no '. 

QortwfA is, what ground can there be for// 
D L n ? of for that which kindles ir 5 Religion. 

. m _ _N 1 



The 'Blinde Ephejian, 


Socrat. :bid- 



Efnus lib.*. 
fesl.d/ft* **. 


Nay, if we prickehomc,here,tothequicke, we 
ftiallfindcit, in (omcfort, common toalliinnes 3 
(whether of will, or malice, or preemption) 
that this Mother and her Daughter \tvnorar<cc and 
erronr are a principall meanes cither begetting 
or producing them> as being the leven of all other 
finnes, and that which fowres the whole lurapc, 
Err am qui operantur malum , theyerre that devife 
evill, Prev. 14. 22. So that itfeemes there is no 
worke ofevill without err our - 7 Infomuch that the 
Philofopher will tell iis, Qmms mains tfiignoram y 
every evill man is an ignorant man 5 And~Saentia 
frcfente* von peccatur ^ if knowledge bee prefent 
there can be no finne, which is true ( faith the 
Schoolcman) if we extend knowledge to the right 
ufe oireafon^ in partkulari eligibili^ for if wifdome 
or judgement ftand right in the particular objewi, 
there can be nofinne- Man intending that which 
is good, or at leaft feemingly good, and choofing 
it too, ifreafon warpe not, or prove corrupted • fo 
that cmur, all this while, is the mother of finnt ,a$ 
finne is of misery and death. And therefore the 
^rcat Peripamkkc handling this point Exprofefv^ 
tor the better illuftration of the truth thereof, in. 
J ftanccsinthofc thatarcincontincnt,whohaveno 
true judgement or opinion at all, Ret particularism 
to wit,what is to be done precifely for this or that 
particular, Jguiad Jkc^ **mc (ashc cants it) And 
therefore compares them to drunken men rehear- 
fing Vcrfes of Empcdochs, rambling that which 
they understood not j in the 7. of his B thicks > 3. 


■ ! »■■■ ' ■ 



c c Bhnae Spbejian. 


. I. 18. 

And this explanation of the Philofopher (hall 
fervc for a comment on cbc Father, Tiemvmtctilcm 

4dmal;ii9>>*pLTatttr^s. man workcswith an inten- 
tion rocvill . chat is, Evil! a, parent 5 Rcafon (tan. 

carrying, llraightt here is a troddci; way to Error, 
and conic qiK-ntly to Uice 3 and fo this Sunnc be- j (ctj Night prdently comes on, the E/r- l 
^/^//^isinherfuliEclipfe, For, as Darken cs 
clufeth,and as it were damms up the vvindowes of 
our corpora! eyes ,fo doth Error of our mental ones 
Scwilnot fuffer us to beholds thclight, nor our 
felves,8t therefore when any oneis infnar'd by fin, 
ft obtcncbr&tis octilis non videt delictum faith S . Aujl- 
/>f,Hc finnes without cyc^,orac leafl: with b linde 
ones , Errorhathfilmd and over* fcald them, and 
he cannot perceive that be hath unnd at all • Info- 
much,thatS.6'r^.fpcaking of the proud man,3<: 
in him of all finncrs of that ranke,would pcrfwade 
us, £uodfupcnire r*cquciwt,nift ' prtusoctdes cordis per" 
dtojtyA man cannor grow Infolent, nor Whorc 3 nor 
prophanc^nor oath it bravely , except he have firft 
loft his eyes, his eyes of the inward man,& when 
Error hath once made themdimmeor purbiindc, 
he falls inftantly into a! manaer ofdebauchmenr. 
And the ground hereof we havefrom the Sera* 
phicall Doctor, fforfo the Komanc flylegoes) 
who makes it an unbattcr'd Principle cf his, that 
Mctus voluntxiii n4tus c ft temper p qui )nd:cium Rtti- 
oms, the motion of the will doth naturally follow ' 
the judgeme nc f Reafon, as the lefser wheele in 

Ee a 

T.l.qutft. 77 

. i. 


The < B/tnc/e Ephefian. 

i.r.q- $3. 
Art. a. 


a clocke doth the greater 5 and both, the weight 
or poifc that turnes them . for, Reafon is the be - 
gnning of humane operations, and therefore, if 
a man do.h not aftually confider what may, and 
ought to be confidered • Such anegleft is culpa- 
ble, 7"A*/»4j calling it Ignorantiam mala fchttioniSy 
An Ignorance of evill choice $ So thaeno finne 
can happen, except there be fi rfta defeft in fume 
ad of Reafon diredi ing ir ; And therefore in thofc 
that tranfgrefse,the judgement iscorre&ed Quo* 
l adparticftlarc Agibile faith the fame Tb$mdS) i.i.q. 
\io~Art 3 . And againe Peccatnm non fit, Since is 
not committed, except there be firit an Error a- 
boutthe Object Saltern $» particular* in his firft 
booke contrAGentess 95. chapter. For, the will 
yoa know followes neceflarily the underftanding 
which the Schooles call Imperium v$lutitatis> be- 
caufeitlayesakindeofEmpire and Commaund 
upon the Will, caufingit to make choice of this 
or that thing at her Pleafure; And therefore, if 
the Ele&ion be evil s falf$;as ejl i* Imperio. Befides, 
the Will is the reafonabJc Appetite, and there- 
fore cannot choofe but what Reafon hath judged 
to be chofen • fo that the Conclusion refts (lill un- 
fhaken Nunquam voluntas peccatEhgcndo* Q*in 
Ratio aberrat ludicando, the Will never finnes in 
her choice, except Reafon firft erre in her judge- 
ment. SotheT/*>w//?.>inafullvolIy, quoted by 
I fttuf on the 2. of the Sentences, 22. diftinvflion* 
Neither hath this Do&rine only recciv'd coun- 
tenance from Philofophcrs^SchooIemenand Fa- 
thers, fwhichpcrhapsrelilh not with fomefn&r- 


— • » 

The ^Blinde Epbefian. 


ling difppficions j who cither rcpiningly or preju- 
dicatcly cenfurc them as too fubtle, or too toyle- 
fomc for the Pulpit, becaufe they fomewhat o- 
ver ballacc their muddy intcllc&uallsj but abun- 
dantly alfo from facred Scriptures $V\ here wee 
(hall Hnde, that finnes have ofantimes the ftyle 
of Ignorance and Error, asifwkhout them there 
werenofinne atall. SothePfalmift,£/7vrivr/;;*/ 
dbutcro Pfal 58. that is ?eccaverunt\ andfothe 
Prophet, 0/h»w nts quafioves err avimus Ifai. 59. 
that is, ptcavimus-, And fothe Apoftle too,J7 
quis exvobisctTdverit) lames 5. \haifcpccc*vtrit\ 
So that both with the Pfalmift, and Prophet, and 
Apoftle, Erring all this while is but Sinning^ and 
this finning an ignorance of the right way ; And 
therefore David joy ncs both his finnes and his ig- 
norances tcgether,and prayes againft both in one, 
De/iffa \uventutis mes&ignorantias meas nt memine- 
ris(So the old tranflation runncsj Remember not 
tbt ifins and ignorances ,which we render the tranfgres- 
/Ions of my you th. Pfal . 25.7. 

Hereupon, fomc of the AuncientPlatonifts 
(who doubtlefle hada tafte of divine truth, draw- 
ing mod of their Philofophy from the bookes of 
Mops ) brought all vermes within the lifts of 
knoweldge, and all finnes of ignorance ^ Info- 
muchjthat it is not only a Stale or Bawdc to their 
fini:cs,but alfo whorifh in it felfc, Sinne to:); And 
ifafinne, what colour can there be for the cx- 
cufe they talks of ? Except we make one finne 
to excufe another; and this Ignorance cannot 
doe 5 Since, he that can plcafe divine juft- 

* E e 2 ice 




The 'Blinde tphejian. 

mo) uU 

Sci> inQzty. 

ice, (faith Lw) nuift of ncceflity know, I am 
fure that under rhc law, a finne of ignorance went in hand with a iinne of violence, and had a 
like Sacrifice* If a foule finne, though 
bewiftnoTpfayesth^Textj yet he is guilty, and 
he (hall bear e hit iniquity Lcvit. 5 , 1 7. On the other 
fide, If 4 (guU finite in a tbipg taken by violence^ ht is 
gnittyttpLcvit.ti 4, Here is rhc guilt plaine in 
both ; Now what s the Sacrifice i They fhall 
both bring a Ramme withent tlewifh out of the 
flockej for a trefpas offering to the Prieft; In the 
5. and 6. chapters of Lc<vitcus y the 6. and 18, 
vcrfes. Well then, if this finne under thelaw 
were of that magnitude, and the guilt of it of 
fucha titufturc, that it even touch a with bloud 
and violence , How comes it lb fpotleffe and in- 
nocent under the Gofpell-? How growes it difpu* 
table whether it bea finne or no? Or ifa finne, 
whether not excufing becaufe of ignorance ? the 
old Moralift will tell ^Vulgaris quidem y fed fngida. 
excufatioeft) lnfciem feci 'Tis ineiccd a popular , 
but frozen excufe, Idid it unknowingly; And, 
Jntrs mtlorum Kcmtdium^ Ignorafitia^k s the brave 
Tragedian, Ignorance is bur a fluggifh Remedy 
ofevills, and rather pretends to excufe, then 
tnakesit. I deny nor, that there is fome 
I thing this way, which may Rarific or Extenuate 
| an offence, Nullify it cannot ; Takes it of a t^nto^ 
I tt> qned minuit Vcluntarium^ Bccaufc, it leffens 
! that which is voluntary in finne, but it doth not 
totally expunge it: not fo wholly wafliitout, 
but that there isforneftaineandblcmifhrcmai- 

__ meg 

Tbe'Blinde Ephejian, 

ningftill- which .without divine difpenfationwi! 
prove at length both evidence & condemnation , 
Tistrue, that thofe doe IcfTe offend Chrifr, due 
offend him txignirAntid * And yet, even thofe ex- 
cept God out of his lingular grace and goodncfle 
enlighten with repentant faith DAmnAndoseJfe li- 
quet their doomc is no lefle then Damnation, if 
the Authority of Beza will paffe forAuthentiqucj 
who doth thus fentence them from that of the 
Apoftle,, threatning, a flaming fire, to take 
vengeance en thofe titti know not God, and obey not the 
GoffcRef lefts cbrifi, 2 . Thefs. 1 . 8. Here then is 
fire and vengeance due, and the flame of both; 
And to whom? Nefctcntibns Dettm, To thofe that 
know not God 3 know not God? How? Out of a 
wilfullblindneffeonly ? No; bwtalfoofafimple 
Ncfciencc, which excujeth no man foabfolutely, 
Vt £ttmoignc non ardcat^ fedfortafje ut minus ardcat • 
So Lembardhimfclk m his 2 booke 22 Diftindii- 

And now we are fallen upon the very Pikes of 
theSchooIemen, who here preffe home upon us 
, for the juftification not only of their invincible 
■ ignorance, which they fay is not conquerable by 
Diligence,nor Endeavour, and therefore excufe- 
able; but of that ignorance alfo, which is vinci- 
ble^ and may bee mafter'd, concluding it to bee 
no finnc, if it bee of thofe ihings,which a man by 
nature is not apted, and by duty not bounde to 
know 5 proportioning withallcertaine limits for 
the ncceifity of that knowledge, which every 
manis ingag'd under the paincs of cternall 

E c 3 death 

ll7 > 

FldeB*xf Mi- 
nt m i.Tbef. 



7 6. Art. 1 ; 


Fraxcfcns a 
problem* 1 5". 

Lb.$. 1 3. 

Lorr.b'li'o. i. 
dijh «• 

— • 


The ^Blinh Epbefian . 

death to knowe, whether in refpeft of the means, 
or precept. Now, where they charge too hotly , 
or toomaliciouflyuponus- wee will endeavour , 
in what we can to rcturne their points upon their 
owne breads ; But whe*e they flourifh only, as 
if they would butdaslc and not wound us, let us 
he contented to wheele faire about,& take what 
we may for our own advantage; and not as lome of 
our aLgrydcclaimersdoejCeme on in lightning 
andgoe offin ffnoake ; Raile andvilifie , when 
they fhould confute ; Calling doubt by the name 
ofHcrefic, and opinion (if not theirs) Anti- 
chriitiau y And fo Dum vtx maclarixt , excorUm 
( As HcnorAnttm hath itj before they fcarce 
wounde their Adverfary , they flay him j I would 
havefuchto know ; that Reafonhere is better 
then violence, and folid Allegation thenafwea- 
tifh andfeaverifh Inve&ive. 

Andherc^ the Mailer himfelfe will acquaint 
us with a threefold Ignorance * the firft of thofe 
J^uifche nclnxt atmpffm who wil not know when 
they may ^ And this is fo farre from excufing fin , 
that it is a finncirfelfe ; A Sinne to condemna- 
tion, 1 he fecor d oft hofe guifcire vtHcnt^ fed no* 
pejfunt) which would, but cannot knowc $ And 
this, faith he, doth excufe, and is only apunifb- 
ment of finnc, no finne itfelfe. f he third of thofe 
Qui (implicit tr ntfeiuni which (imply know not $ 
Neither rcfufing, nor yet proposing to know, 
which doth not fully excufc any, Stdfcrtaflettt mi- 
mspunktur but for their milder punifhmenr. 

And upon this AnviJe the Scholcmcn have 



The'Blinde Ephefian. 


Ejfi/tskt 1. 

fcnt- dftti. 

6. cap- 1 j. 

ihammer'd that common Trident of theirs, /^;o- 
rAint&m put£ MgAUoms ifrivAttonis, andprav* tf//^0- 
fttimSj which theSyntagmatift hath Analized !/<•#. 7." 
andcontradted into two • a Negarive and a Pri- 
vative Ignorance. A Negative Ignorance is when 
a man knowes not thofc things, which by nature 
he cannot know, and by duty he is not tyed to 
know • And this is not fo properly Ignorance as 
Nefcience,not a Privation of knowledge, but a 

(Negation of it, which was in Adam in his (late of 
Innocence, in the good Angells,and Chrifthirti- 
fclfe, as he was man, and is nofinne at all, neither 
doth it oppofc the knowledge of God, either in 
Generall or Par ticular. A Privative Ignorance is,, 
when a man kriowes not thofe things, which by 
nature he may know, and by duty he is tyed to 
know, & b*c merit depMttur %An % f?n£ in Rcatuw 
faith Saint Auguftine^ This layes a defcrved guilt 
upon the Senile; 'tis finne, a dangerous one, and j 
not only Peccatuwjoux. Pant too 5 as Treading op- 
pofireto the knowledge of the true God, who is 
life, and without whom there is Death cer- 

So that, now wee cannot but farther conceive 
adoublc BlindnefTe in refped of things Divine $ 
The one affeftcd, when through a voluntary Igno- 
rance we know not thofe things which we can- 
not not know ^ This is fofarre from leflcning fin, 
that it aggravates it, as being Dircfie voluntaria , 
t and therefore neccflarily Sinne; And not only fo, 
butaCanopie orCurtatne to (nine with more 
frecdomc And this Saint Jfrr/yarafhath a fling at, 


lib. $. dtLb. 
Arbit.cip. I- 

Ejl':r in - 
(cnt.d. 12, 
fc6L ir. 



The "Blinde Ephefian, 

«»■ 'pi 




V.Aug- lib. da 
not* & grot* 

.- A 


with his finfira fibi de infrmitate bUnditintnr & t. 
infirmity or ignorance is avainePlca for thole 
which arc contented not to know, that they may 
with greater liberty offend. And thefe the Pro- 
phet (courges witha Holtterunt intclligcrtJP£d\. 34. 
Aim the Apoftle with aSponte ignorant 2 . Fet. 3. 
I and lob too with a Nvlumus fcientiam^ Depart from 
us for wee de (ire not the knwledgc ef thy Law , lob 21. 
: 14. Such conditions are fofarre below man,that 
they are altogether Brutifh. and as biutifh 3 
taunted at by the Pfalmifl, Nslite ejhte Jlcut 
Eqnns ejr UldultsSj Bee not like the Horje and Mule 9 
which have no under Jl ending . P fa 1 . 3 2 . 9 , 

The other notaftedted, when through an Invo- 
luntarie Ignorance wee know not thofe things 
which are without, or beyond cur knowledge , 
And this Ignorance is more pardonable .• That of 
Saiiit AugufTwe (landing in force herc 3 ?\^» ttbide- 
■ putabitur ad cttlpam, quodinvitus tgnoras ; Tfaat 
fnail never be imputed unto thee for luue, which 
either thy Infirmities tell thee that thou canft not, 
or thy will ( if not averfej that thou dcefc not 

Now, put the cafe that cur Epht Can had dill 
perfifted in his olm tenebrx that his Darkeneffe 
I without an Apoftolicall illumination had over- 
fhadowed him unto death, that neither Saint 
Paul) iiorany M/elite othish&d acquainted him 
with the living God 3 not preach'd unto him 
Chrifh Jefus, per his Gofpell 3 had not this Igno- 
ranccbccnc invincible,andconfcquently no fin? 
No fin, in refpedofany lawpofitivc^ but of the 



The'Bimde Ephcfan< 

law naturally Forbetwecnealawnaturall and a 
law pofitivc there is this difference, tfaac the law 
naturallobligeth every man, asfaire forth as he 
parrakes of the ufe of reafon, and ggntimtrfQ , 
without any farther obligation; Buca polltivc 
law, whither it be divine or humane, doth not 
biiidc, Xtftptfiuvcpremu/gatuw except it be pofi 
lively proclaim* d.for it Harh not thecfTcnce and 
full vigour of law without promulgation. 
Whcnceitismanifcft, chit the Ignorance of the 
law naturall is allwaiesafiunc, whither it have 
the acccfleof externall inftru&ion or no ; for, the 
GtntiksvehwbbdinotthtUwjhdtisjht Law taught, 
had ne trvtthfl findings he workes of the law ingraven in 
their hearts Rom, 2. And if ingraven there, Igno- 
rance had no plea. 

But the Ignorance ofa law positive, though it be 
divine, is not a finne to thofe to whom it was not 
promulgated and taught; And therefore, that 
Infidelity by which fome bekeve not in Chrift , 
to wit, to whom Chrift hath not beene prcach'd , ! 
who have not heard any thing at all of his Name, | 
to them it is no fin^ which our Saviour himfelfe 
intimates in his Si mn venijf:m,& loquutui ejfem^lf 
1 had not come and fpoken unto shem^lhcj had had no fin ^ 
Iohn 15. 2i. What no finne? nc,notof Infideli- 
ty; And therefore, Saint tyiugufttnt expounding 
that place, and fpcaking of thofe to whom the 
preaching of the G of pell had not founded, plain- 
ly excufeth them from finne, from that particu- 
lar finne ofunbcliere in Chrift, but withall, 
thmftsthem headlong into Hcll 3 for other finncs 

Ff com- 


E ?. itt% Sent, 


~ =i &Z&> 




The TSlmde Eplcfian. 

Romans I •* t 

committed againft the law of nature, in his 80. 
Tradt upon fo//*F, and.mnre at large in his 9 . booke 
againft the >. Pelagian Epifttes 3 .Chapter. 

And here by the way , Some without pirty 
cenfurc, (1 cannot) the unhappy condition of 
thofc, unhappy as r n;y would have them for the 
prcfent though in th irownc condition aimi* e d- 
tj happy heretofore ♦ which were fometimes fuch 
Lights u to the world 3 and their incomparable 
workes ftill fhining to poftcrity , yet ihcLw 
oi JidtwH prompting them, there wasacoithat 
gave them Light, and the world too ; and they not 
glorijyivg that God ; as God $ they became there- 
by inexcufablc, and arc now under thechaincs of 
evtr lofting darktntjfe. Ariftptle the Ratioruff^and so- 
crates the rwY?, and Coto the ccnforioM,ar\d Ariftidcs 
the tmfc and Senea the w/m//, and />/<*/* the divine, 
with all their rich Precepts and Principles both 
of Nature and ^Morality ; they feverely (I (ay not 
uncharitably) doome 10 cternall flames, where 
they nowburne : And yet in thisheateof Juftice 
; they fprinkle them with this Mercy 3 thatfor their 
naturall and morall Excellencies they fhall burne 
j the lefle ; even civill venues prevailing fo farre 
without true Religion , Vt he addua (as Saint 
Augujljne tells Marcellinm of the Romane Em- 
pire) If they had had this, they had been Citi- 
zens, AlterrvsCivitatis, Dcntfonstfthcnetplerufo- 
lem • fo farre from burning below, that they had 
flvn'dasSMrw in the Firmament for evermore. 
But 5 as they were, they paft not, Abfa mercede, 
I hey doing fomeching, faith S. Ierome,not onely 

S*p' m 

The "Blinde Epbe/hn. 

Scienter , but *ICq$jx&) ; God bckg therefore 
bountitu.I unto them in this life prvfptriutcv/tx , 
and mcrcihill in that to conic ItvitMcfms And 
indeed it Hands with the ftri& rules of Jufticc, 
that linall offences lLould kfsefuffer, andfow- 
nusyuntctttT l\\brtciu^ qn*im CAttlina, faith the Fa- 
ther, Fdriciu* ("hall be kfsepunifhed thcnCi//- 
ltt9e$ But he will have him punifVd, notbecaufc 
l.e was good, but becaufe the other was moree- 
villiFor, Good wc cannot call him, then he had 
beene Crown'd . but he was lefTe impious, and 
therefore punifhable the Iefle, lefie impious? 
How ? non verjs virtutes kdbendoyfida veris virtttti- 
bus nonplnrimuin devtAndt, not that the vcrtues he 
had were true indeed, but that they d igrefs'd not 
much from thofe which others had that wererc- 

Eutedtrue: fo Saint Augufline againe in his 4. 
ooke againft ]ulUn 3 . chapter. 
Well then, is Ignorance a DarkenefTe ? and I 
that DarkenefTe tending unto Death ? Doc finnes ' 
of affedted weaknefle and fimplicity leade man 
blinded to the ditch, and there grovell him, not 
onlydangeroufly, but without an infinite com- 
panion, Irrecoverably too ? What flial we thinke 
tben of thofe that dwell in the light, that have 
the golden candlefticke before them, the know- ; 
ledge ofChrift, and his Gofpcll fhining cleere- 
ly , and yet both they and all their pra&ifes, dri- 
ving amaync to the Land of Darkenefle, and the 
fliadow of Death ? Surely, there is a yctibiCtrA- 
zim recorded againft fuch, and the Tyrian and Sy- 
doni**) in refpeft of divine juftice have a more 

F f 2 co- 


In E/ 

G J-cJp. 10. 

Sanclus Hitrcn 



The nitride Bpbefian. 

■' A 


colourable Pica than thofe : Woe unto thee Chora- 
z,in t woe unto thee Bethfaida^ It [hall be wore tolerable 
for Tyre and Stdon at the day of Judgement, than for 
you, Luke io. 14. 

Againe, are Iujttce.Ternperance, Sobriety, Patience y 
cbafttty, and the reft of thofe w*/m// Rarities inthc 
Heatber>(otcz.\2ik not divinely illuminated ,as they 
fhould ) now fwimming in the burning Lake f 
And doe rr^thinke (which daily heare the voice of 
the! ur 'tie m our Land) that Corruption and Diffolmc- 
*efl&j and Riot and Lufi, and^/^,fhall without 
deepe Repentance pafle by that F loud of Brim- 
JlonC) thofe CoaUs oi Juniper , the flaming of that 
Top bet which w/u prepared ofo Id * Doe our ignorant 
miff readings drag us to a ftri& Arraignment I And 
(hall thofe of Premeditation and Will, and UMaltcc 
and Preemption efcapc the TribunaH of the C?rw/ 
Judge? Hearke the dreadfull Thunderclap of the 
Apoftle, Voluntary peccantibusnon rcUnqukur Ho- 
flia , If any ftnne wt Singly , after they have recei vei the 
knowledge of the Truth] What thea ? What ? #<? r - 
rf»^ quadam expeclatio lu-dict'fa There u no more Sa- 
crifice fir ftnne remaining,but a f eare full expectation of 
judgement and fiery indignation , Heb> 10.27. A 
placejlconfefl^ loaded with Terror, and as with 
terror, fo with obfeurity and Doubt ; enough to 
ftrike thc/»v/«w/>j£ Sinner into a Sound, or a cold 
fweat : 'Tis a Hammer for the breaking of the 
Stone, an iron rod for the bruizing of the moun- 
taine, able to batter and beatc into fhivcrs a rockie 
and AdamantineWe&n. 
Againe > Is there fuch vengeance due to thofe 



The Wtnde ephefian. 

that know not GW 5 and his Son Chnfl le/us t What 
is there then to thofc that know him, and yet c r« 
ctfie him I Nay , what te f/ , that crucifie him 
afrejh daily? That kijfe him by our treacherous 
finnes of Dtpyalty and Revolt t That Sell him by 
our greedy linnes oi Rapine and Avarice i That /pet 
upoa him by our fcornefull finnes of Pride and 
Contumelie f That Mocke him with our cogging 
finnes of Hypocrifie and impure Purity} that bufflt 
him with ourchurlifh finnes of Rigour and Incom- 
pafion} That Scourge him by ourbloud-fetching 
finnes of rigid , malicious , uncharitable cep fares ? 
That crownt him by our thorny finnes of Opprcfst- 
on, Depopulation, SAcriledge ? That /tei//& him by 
our foulemouth'd finnes of Oathes, trephinations y 
Blafrhemics ? That Naile him to his Croffe by our 
implacable finnes of Choler, Revenge, Fury ? And 
laftly,.that/>/Vr«him to the very heart by our ja- 
velinc finnes of Cruelty,RebeHhn, tatricide,znd the 
like 5 which cry louder now againft the Chriftian, 
than that Chtifti-adium of old againft the £*** ; 
becaufe the heinoufncflcof their facS was fomc- 
what abated by thclgnoranct of the Agents : And 
Co, infteedof the rufbingof that mighty winde, Con- 
funde D online, confunde, Let them be confounded* and 
brought to nought. They meete with the whimper- 
ings of they*/} andthc gentle Voyce, Pater igxofce, 
*g**ft e » Father forgive , forgive, fur they, know not 
what they dot. And indeed, if they had knowne 
him trucly (as many amongft us Glerythat they 
,doe) whatcouldbe the Reward of thz\t matehleffc 
Butchery , but the Haile Jhne } and the Ceale of fire, 
. F f j the | 



2 2?„ 

T^ht TSimie Ephefian. 


the Lightnings and \\vzl'otThir*dtrbtln 

Once more, lf/gxcranre ol it (clfc had fucha 
frii'iledge that i: could torall/ excufe ; yet as the 
times goe, there is no plea tor ignorance ; I con- 
fcfTe there was a time heretofore both o( ignorance 
and blond) when fiperftit ion hang'd like a darkc 
C7wrfoverus,and jMartyrdome*i rheheclesof it 
*%& fat all Comet ; Imeanethofe Mariana tempora, 
when there was no other D lemma i or a di fir acted 
churchy but either /?w* or the fury if her fagot ^ 
butthofc times aTe gemeintoAfhes, and fomc f 
of thofe Afhes 1 prefumc into Glory 5 and no ground 
left ns now, either for ignorance or feare $ Owr 
Chinch is full cramm'd with Pafiors , and our 
Paflors with the Word> and our Congregations with 
both, and our Farlourf fometimes with all three • j 
more Preachers nowadayes than we have either 
Churches ox Pulpits ; Our Shops, and Cloyfters,and 
Barnes ring aloud of them- Infomuch, that for 
fomeof thefe there is (Villa full maintenance in 
the Church s and that, as they pretend, lure Di- 
vino^ only the peore Paftour,inftead of cramming 
others, hath fcarce a competence to feed himfelfe 5 
and that's, no doubt, lure humano^ where Sacrilege 
hath got the authority tojlay that revenue which 
the other in all equity fhould fleece. But not- 
withftanding the rapine of fuch Cormorants, our 
Lampe is ftill burning in the Tabernacle, and (mag- 
nified bee the great God of ifrael) ftill like to 
burne, burne like a vcftall Flame, that will never 
out ; and curfed be they that labour to extinguish 
it ' or not labouring, curfed be thofe which mut- 

7 be Blinde cpue/tan 



rer tbat they would. Tis a kindc of rifling of 
the tyfrkcy or at lea ft a bul/e prying f;uo it, to 
meddle with thofe, A > car. a Religion is & imperii^ 
Myftcrics of Religion or State arc notabufineffe 
forthc multitude to champc on j who, brcaufe 
they cannot haxeaCfjurchamlComwon'wea/t/j at 
thcirowne fancic, will be a Church and Com- 
mon-wealth to themfelvcs, andfo lift the hcelc 
againft an Id Er gland, for a !Zv7ir. But 6 height 
! of folly and preemption ! Nay, of madncfle ; 
What hath Vz.z.ah to doe with the touching of 
the <^4rkt ? What a LiySchifvatickt with the 
Hierafcby ofa Church > Obedience of 'old was b$V 
ter than Sacrifice ; and r>ow y then faut imjfe ; And 
therefore let fuch lookc home to their Axe and 
their Hammer, to their hl(cBa/Unce> and the un- 
juftmeafure,to thcfaiUous Loomeand Shuttle^ 
let not the CcbUr our-goc his Laft a nor the T//;&y 
bis Budget • ¥>utTraclcnt fabrilia fabru 

To Chut up all, you muft know, that every 
corrupt Converfation is a darkneffe ; the continuing 
in any cuftomary finnc, a great darkneffe. Seeing 
then, that the night is paft, and the day is at 
hand, letus tlertfore cajl offwewdrkesofdarknefo) 
Andfvt on the Armour of light 5 even that Ar%0Lr 
which Saint Paul in the clofe of this Epiftle pre- 
fcribeth his Epbcfians , thatGiretie, and Brcnft plate, 
and Shield, and Sword, and Helmet , Truth and 
Rigbteoujncffc, and Faith, and Salvation^ ard the 
Spirit-^ and then no doubt wee fhall be able to 
withftand all the fiery dam of the wicked. And 
to this purpofe, let the incontinent make a cove- 1 



<= ^zz$ 



T. be 'bltnde Ephejian. 



i.a.t with his eyes; the/W MM , With the lofti- 
ncfle of us lookc ; the over -credos with his 
eares; the 0,# w */,r with his lm ts . the^i,/, 
«* wit bhis teeth; the «/«*„,, with his ton^t , 
the BUffrmr with his ^/Jj-ihc **.,£ \\ 
wi.hhisr^Mrt.the ff,^«« with his W the 
Inctrnftfittnate with his **«//,, the Clut^H with 

his /rrf, , the ^fc w with his 3 WW and *,„,„, 
the C mfm and £„».% Miftrtm with his W/ 
the Purkyncr with his Fingers j and Jaftly the 
Trtnfoeffir in genera/I with his/*/,, that thofc 
which have beene fwift heretofore in running 
raifchicfe, and the ihedding of innocent Blo^.d 
may at length bee more careful! totreadeinthe 
pathesof Rightcoufnefle, that they which were 
iometimes going downe to the Chamber, of Death 
to th,s ohm tenebr* in the Text, to the /careful] 
darkencfle our Ephefian was invoJv'd in, may at 
length citnbe up to the L«x in Domino to bee 
Light in the Lord, nay, to the Lord, who is the 
Light ; To the general! Affemblj and Church of the 
M-btmei where the foundation, are laid with Sa- 
f hires , and the windows made with Agats and the 
Gates of Carbuncles, and the whole Fabricke If precious 
Stones 5 which as fo many Lights point to that 
Ught waccefstblc to G o d the Father, and his Son 

r ", R l S T J?, S U s 5 r ? whom with tbeSpirhcf 
Lights be all Glory afcnb'd for ever and ever. 

Gli r'u in exct'fis Dee. 

FIN is. 

The foolish Prophet 



At the Trienniall V I s I t A T I o N of 
the right %tv trend Father in Go D, 

WILLIAM by divine providence, 

Lord Bifhop oisdth and Wtlti. 

//Taunton/); Somerset, 

lune a. I 63 6. 

P SAL. 75*4,5. 

. Dixi inpptenttbus^nolite tniqneagerex noUte'maltum 
ex t oiler e Qornu veflrum • 


Printed by I o H N B £ A L E, for Humphrey 

Robin f$n^ at the S ignc of the Three Pigeons 
inPAUis Church-yard. 1637. 


3 ^s 



Edward Seymovr, 

Efquirc. c fhis. 


is a critic all age we Uvt injvhere Divines 
rfWPoets /j*^ alike fate andmifcry y mo/l 
men frequenting Churches as they doe 
Theaters, either to clap or hiffe; *#^ 
// Mflrif^ the Auditors of the one, ts mtb the Specta- 
tors of the other ; fometimes they beflow their Laurcll , 
fomttimes their Thiftlc; Applaufefometimesfiwctimes 
cenfure. Pnhappy Creatures that rve are to be thu-fed with 
Aire, as ifweno longer liv'dby the Spirit of God , 
hut the breath of the people. Andifthis Aye were 
echer pure or temperate,// were a fafj r ahle calamity ; 
but it is for the mofl /^r^poyfoa'd and corrupt. Liofe 
nun breath their rottenneffe And filth upon us ± audit ts 
not wu(fo'footh) nor bravery ^except it bedrivelfdnp 
on the Pf left, whom they Allbefmeare with cilumry And j 
rake the very kenncllfor dirt to fling at hi -*,4/ ij ft were 
the only prodigy f the times S. Paul's nsp»4»»<*c, g r *** 
xa$c'tfi*T* y tbt v(r y dung of the world, and the off- x Cor ^ 
fcouring of all thingsunto this day. This is thtcow- 
men misery of our Tribe^W/f was mine 3 /# opening the 

~ oily 


. ■ !■■ ■■ ■ — m i - ■— ■■■■» - . ■ ■■ ■ ■ ■ -- — - - ■■,■■»■ 

The Epiftle Dedicatory. 

folly of ibis Pfeudo-Prophct • which Xhit founhappii 
with the temper of thofe holy Monopolizers (which] 
pretend fo much to be the only men of the S pirit) that ' 
/feCatharift was up in Armes, and Demetrius, and\ 
the jealous Craft f men were about mine cares - who pat \ 
mc(without mercy) tothepujh oftfietrPike, andtinot 
their poyfonJfitTOWes+ even bitter words againft 
me Such m m&lioe could enU fharpcn,or falsehood lev elL 
Btn notmtbftandmgth* Spirit of Rab.Lakeh/*///^ 
wnomtoftbofi fa otifiedRaylers., l wanted net my 
fropugners ammgft \ he impartially -judicious, both Di 
vines at d Lajicks • andmth the Utter oj theft, more e- 
mlirentlj, your felfe. And had I had no more, it was 
enough that there was Seymour^ it, a name that in' 
valves Nobility , and the better part of it, Vertue ; 
and the better part fvertue,humi\hy and courteGc, 
and all thefe temper a in you with a religious obferv&nce 
of ) jfoRites* / 'the Church you live in ; fo that you are 
nst transported mth change and novelty ■; not apt to be 
mi fled with any falfe 1 ight of the times, not with the 
Ignis fatuus of our Prophet here, ^Profelyte^/ 
Schifmf or Innovation, but a man fafi to your felfe ^ 
con fl ant and rcfolvdm all your anions •> which is an ex- 
cellent teryjper to make a Chriftian of, and afire foun- 
dation to build true friendfliip^, efpeciaily imhu 
age of words, where Integrity and GoodnefTe are fo 
rarely met with, by me (lawfure) 

Your unhappy, but true- 
hearted Servant., 
H v m. S'yb enham 

- . : m » 


«yQ( r i 

.'J '.:■ 

S&sgB 2 



Foolifli Prophet 

EzECH- I}, }. 

Ti&w yi*/A the Lord Cjod ; #fy* unto 
the Fcoh/b prophets , that follow 
their owie fpirit, and ba*ve feene 

Has faith the LcrjGtd'. lfrael, 
no doubt, was out of "Joynr, 
and a ftran«e loofnefle in all 
her Trtbcs, when Folly and 
jipi^ Blir)dn(([e.&R& a Deluding Spi- 
Qfcsi ri* were obtruded to her £/*- 
fe^S?Sp5^4 phcti^nd thusrhiindci-ciapt 
with an Wot too : and that from the mouth of che 
Lordhimfelfc Sic dtcit Dorninus Deus 5 Thus faith 
the LordGod. "Tis not alwaiesdefperate with the 
Church of God 3 when his Prophets are fent to it 
with a Cazete in their mouth (matter only of cau- 
tion or premonition) that hath a tafte no leflc of 



21 9 



The fooli/b Tropbet. 

^is Providence than his Mercie ; But when their 
c hcekes are fill'd with a Vtvobi^ (hishearuld of 
difpleafure and malediction) vengeance and her 
vialls, are ever at the heeles ; And this under the 
lawwascuftomaryfromGo s Prophet tothe peo- 
ple $ but fome what rare > and of remarke from his 
Prophet, to their Prophets-, and that by fpeciall 
commaund too, from Heaven, in a fie dicit Demi- 
nus £>^/,Thus faith the Lord God. But doubtles, 
this Woe was denounced in the very heate of fu- 
perftition, when the Rageand Fury of the people 
' whoring afternovelties, and following the blind- 
nefie of their ownefpirit, hurried them along to 
the worfhipping of itocks and (iones 5 when there 
were as many Prophets, as there were Gods ; and 
Gods almoftj as things. Every Hill and Moun- 
tainehadan Altar fmoaking; and in every 
Grove, and under every grecne Tree, Incenfe 
\ burnt to the Jgyeeneoi Heaven, and all the Hofte 
ofit; when the true Lord of both was forgotten 
in his worfhip; the Pagan Hccatombc had cried 
downe the Sacrifice of the living God, and whole 
Hcards and Droves offered to ^yiflneroth^ and 
Chcmofl), or fome God ofEkren 5 when there was 
fcarcca Bullockefor immolation to the Lord of 
Hofts. The Almighty therefore, begins to rouze 
himfclfe, and to {hew, that there is no God, in- 
deed, but himfelfe; and no true Prophet but 
whom he pleafes to accomodate, willnowhar 
neficoneofhisowne; and for his better choife . 
necgoes, not to thegloryof Ifrael, but amonprft 
thecjptives, by the river Chtbar^ hemecteswim 
' the 

Thefooltjh Tropkct. 

231 ( 


the Sonne of Buzy, an obfeure /V/V/2 among the 
Chaldeans , upon him the Spirit of theLord muft 
reft : And becaufc hce fhall be knowncto bca 
Prophet of His indeed, and what bee fpeakes to be 
infpir'd meerely from above, the Heavens them, 
felves (hallbe'opened, Andloe^aVtfion^ faith the 
Text fuch a F/fienas had alwayes God in it,or his 
Angell^ A whir/civind^and a fi^yEicck-i.^. To 
Anew bel ike, that the true Prophet of the Lord rauft 
haveZ/^/'/withhim 3 afwellas ?(oyfe> y Fnderftand- 
iwjgi as Reproof e. And thus addreffed, he is now 
fent to the houk of jfrael, That honfeofftulbornneffe 
and rebellion , where he muft fet his fore-head a- 
gainft theirs, bid them readein it the Prophet of 
the true God ; tell them that the gods which they 
blindly worfhip, are no gods, but their owre fan- 
cies • the Prophets they doteon ..noprophets,bnt 
thcirowuLyes; And for their better unmasking 
and difcovery , hce doth fir ft blazon them by their 
attribute Foolijl) >thcn by their properties,and they 
are two. 1. licadflrong^ lead by theirownefp;- 1 
rit. 1*1 trior ant* fee nothing, for thefe he (ayes, 
thercisanJf^dcnounced,not meerely from him- 1 
felfc, but the very mouth of God • Sicdich T>omi- 
nus Dats^Thtis faith the Lord God. 

Here is all the bufinciTeof our V>\,p l ct to the 
ifraelite, and mine, to this reverend and learned 
Throng- which by reafon of fome late dhrraclion 
through my fecular imployrncnts, I fballbe en- 
fore'd toprefentyou inabrokcndifcoune,peec'd 
up from the remairders of my former more elabo- 
rate endeavours : prcfuming that where there is 

to 1 


The foolifb Trophet. 

fomuch PutsaxidWorth^ there is not onely an at- 
tentive patience, but fome charity • A weake ! 
man wants all, I beg them • And now. Woe to the 
Foolifh pi ophcts thdtfe/low their ownejpirity and bdve 
fcene nothing. 

Which words are literall to the Hebrew text 3 
to theGreekenot fo; where we findeno menti- 
on at all ohhc Foolijh prophet j\ot the Spirit which 
he followes, onely the Vaticination of the heart , 
and the BlindnefTe which attends that >F* bit qui 
prophet wt de corde fuo^ tjr 0mmnonon r vidtnt)(foS. 
Ieromrcadcs it from the Sept\AZg\nt)W r oe unto them 
which prophecy from their he Art , and fee net atdff. It 
feemes the Father there, undcrftands the heart 
for the fpiri.t^ and the wild conjedhues of that, he 
rivals with the folly of thofe which too much in- 
dulge the other; the Blindnefle is alike in both, 
fo that the fence runnes the fame way,though.the 
words doe not 5 the Prophet after his owne heart 
being as Foelijlh** the other after his owne Spirit, 
and the nenvident of the fame latitude in both., 
exec pt the Omninb make the difference, and fo we 
divide between a Prophet that fees nothing, and 
one that fees not at all. 

And now the words being thus at peace f^r 
the matter of the Text, Loe,what warre in the 
manner of it ! Not feeing ? and yet a Prophet ? 
Following a Spirit ? and yet Foolifh ? A Prophet 
and a Spirit at one ? and yet an Wot denonuncd? 
How can this be ? This word Prophet* is no more 
thanr/Wirj^noIefib neither; S Bernard tells me, 
andlamfure, Prophets o(*\d werecall'd fcers. 


Thefooli/b Tropbct. 


How comes then the Blindhcrc, to have his eyes 
unfcal'd ? and the Nonvidens in thcTcxt to be a 
Prophet I Befides, Allwifcdomc And knowledge is from 
the Spirit (faith Saint Paul.) How is it then that 
out Prophet is fubjeft to Maledidion, and he that 
followcs his Spirit to be thus entitled to Igno- 
rance and Folly } Saint Ieronse labours the anfwer, 
but not home, T^n qnemptAm movent quod Prophet* 
afpellmur, Let it not trouble any that they arc 
called Prophets , for 'tis the cuftomc of the Scrip- 
tures , Vnumquemq\ VAticinAtionis fr* & fermonis 
Prophet Am nnncupAre^ Every vifion,or Divination, 
though delufive,is akindcof Prophecy 5 and he 
chat hath either, a Prophet doubtlcffe > y But a Pro- 
phet by way of rcfhi&ion, with his rcproachfull 
Epithitcsof Fdlfusjn Fahus^ot lnfipiens j They arc 
all three in this Chaptcr,though not in the Text ± 
in the Chapter within foureverfesof the Text, 
at the fixth vcrfe we findc a lying DivifiAtion,thcic 
is the fAlfus Prophet* ; at the feventh,a vAine Vifion^ 
there is the vahus too • Andifwe weigh the de- 
pendanccs of words with matter, we fhall bring 
this Yams and Fdlfus within the verge of the Tex t 
too ; and fo make the foolijh Prophet \ the vAtnt ,and 
theZjfi^all one 5 For what foe vcr is fAlfe rauft be 
cw*,and what is vainc is Fooli[h too ; Tigvit De*s 
homines vAnot'y God knoweth VAine man> Job x 1. 1 1. 
Vdnut there is in the rootc, Tidboub* which is as 
much as Co»cAvum y or Vacuum, any thing that 
is hollow or empty, a word which the RaI bines 
ufually beftow on fooles , who have nothing in 
them folid and compad : and therefore in Scrip- 

H h ture l 

144 II 

The foohJJj prophet. 

3 Liu cm 

[Ob 6".-. 


r ure rcfcmbled not onely to an enpy, but to a 
brokcn\tfc[\. In the like manner, the French (as 
their Boldness tells mecj hath the word Foils ^ 
qnafi *oUis , metaphorically borrowed from a 
paire of Bellowes, which as they take in Ayre, 
fo they give it, and when they are full, are no- 
thing elk-. Hence is that word of contumely and 
difgrace, mention'd by the Evangeift, Rae^dy or 
more properly, Richa^ from the Hebrew, Riek 9 
Ev4-ria>e^ or ffundere , fotha- it feemes FoSy is 
nothingelfebuta leaking^or pouring out,or fpil- 
i ig on the ground, as Expofuors glofTe that 
^lacc £/<»'. 5.. 2. Andjndeed, meercfimplici- 
tie is but the poverty or em ; ;tine(Tc of the mind 5 
anu therefore to bee empty, and poore, andfoo- 
aiTi founds one. Omms Jiultus tgtt, faith Saint 
J, i H<7tifl:r:<;,& evms qm egetyfiultus eft 5 every foole 
war.Ts, and everyone that wants is a foole. The 
Father doubling on the wordsdothat laftdiftin- 
guifhthem, Egcjlasefi verbum non habendi^ and 
Siulutii vejbum fterilitatis<* habet egefl.itcm aliquis f 
habet non habere y habit jlulUttdm ? habet mnquarn 
habere. Folly and poverty are names of barren- 
nefle and want • the one may have fome expect- 
ation,^ at Icaft hope of fupply ; theo;hcr,never. 
Folly is not capable of alteration, pove-ty is; 
Folly will be folly though you bray it in a Mor- 
tcr; 'tis not onely fcebe^ox (hallow ^ but pcrverfe-, 
and thou fhalt foonerbeate it into At tints, than 
breake it of that courfe in which it is a driving, 
'twill be alw^yes following her owne Spirit, the 
worft of Spirits, Spiritum Error is y where once cap- 
1 " tivated 

The fooltfh Prophet. 


tivated it can fee nothing, neither indeed Je- 
fires to fee : And therefore the Father tells us, 
that 'tis not Qu&vii 3 but Pithfa i*norantufi\c\\ an 
ignorance as is not onelydarkc, or pur-blind, 
but refractory ; impatient as well of direction, 
as reftraint j head-ftrong, will not endure the 
curbc nor the fnaffle, but the Reynes loofc on the 
necke, gal lops where it lift, not where it fhould- 
carried mecrelyby the precipitation of the will 
without any guide or convoy of reafon or under- 
ftanding : A Ship without Sterne or Rudder,un- 
man'd, unballac'd, without Pole or Compaffe, 
the fcorne of every blaft and billow. Hence it is 3 
that the Holy Ghoft puts the fitle on thofe that 
are the Lackeys and Slaves of their ownc imagi- 
nations, following their owne Spi'rit, by which 
they fee nothing 3 and leaving that Spirit by 
which they might fee all. 

So that now wee cannot but difcover here a 
double S pirit, the two Spirits fpoken of by Saint 
Pau^ Dety & Homirris I- Cor. 2. 1 1. By which 
wee may clcerely diftinguifh the foolifh from 
the wife, the falfe from the true Prophet : That 
followcs the tracke of his owne wheele meerely , 
as his fpirit or farcy gyres him* This rumes his 
thoughts with thofe wheelcs in E^kie/, whither- 
foever thefpiritwas to goe, they went, Thither 
was there ffirit te g*e f«w-Ezec. r. ihi The one is in 
Egypt dill in darkenefTc j darkened!* fo thicke that 
' it may be felt • a grofTe and affe&ed itnpidity ; 
Thcotherfollowethhfs pillar of fire, his infpircd 
illuminations 3 and they corducl him to his pro- 

H 1 mifcci 



The fooh/bTropbet. 


rnifed Canun. The former with his darke lan- 
chornc (tumbles along the broad way , which leads 
downe to the chambers of Death ; ihe latter 
with a lanthornc too, buta light unto his fiepps , 
treads that Semrtam rectam in the Pfalrnift , and 
that brings him into the land oft he living* In finej the 
foolifa Prophet without any divine influence 01 
revelation, proprio vaticinatur corde^ makes the 
thoughts of his ownc heart oraculous • when the 
Prophet of the Lord, knowing that the thoughts 
of the heart are evill continually , leaves thofe 
vaine fuggeftions, &c perceiving that he is blinde 
by nature, and muft to his poole o£sylo*m> defircs 
to have his Spittle and his Clay wafh'd off, and 
fo cryes out with David^ Lord open mine eyes, and 
then I tyall fee the wonder fuU works of thy Law. Here 
then, as there is a double Spirit, fo a double Pro- 
phet; And to diftinguifh either Prophet, from 
his Spirit, Saint Aug*Jti*e borroweth adouble 
word frorruhe Greeke *&+*, an d Wi*, and both 
thefc from ™<», Spiro- but this latter a Spirit of 
a coutfer temper. Wee reade in the laft of Saint 
J^athat Chrift br eat Vdupon hisDifcipUsSpiritim 
[knSum^ the Originall there ufing the word **£>, 
which for the mod part hath reference to the Spi- 
ritof San<5lity ; That the Father appropriates to 
the wife Prophet. In the 2 . ofGenefii, 'tis faid of 
Adaw> that God breath' dinto Mm S fir mm vit<e, the 
word of the Septuagint is , there * **)?, more 
frequently, ufed in the expreffion of humane {pi- 
rit, then divine ; ThishebcftowcsonthefooliHi 
Prophet £ And therefore fomc Auncient Ro.. 


The fooit/h Tropbct. 

2 37 

mans, well vcrft in the Criticifmc of that lan- 
guage, and for the better difcovery oi the diffe- 
rence ia/^/0A*j, will not call **£», Spintum, but 
Fljtum: So in the 5 . of Efy the vulgar trauilati- 
onrcadesit Omncm ^itum (go feci (Flatus no 
doubt there taken for Anim*) And fo alio that of 
GcncfiSyH dilum, notSpiritttm, breath of life, not 
Spirit, though the Chaldee paraphrafc to recon- 
cile both, joynes there Flatus dc Spiritus together*, 
and k> reades , g$dbreatb*dinto man fiAtumfive am- 
1 mamviu the foule, that is the breath of Iifc 3 and 
man was made/* Spiritum loqttentcm a fpcaking 

Thus, after fome (bugling with the words, we 
have brought Soulc& Brcath,& fpirit in one,and 
this Spirit in the wife Prophet following the true 
God: Lt is time now to looke backe unco the 
Text, and there view the foolifh Prophet lea- 
ving the true God, and following, hrsowac Spi- 
rit,- V& Propbetis in^pitntibus , Wot to tbt foettffj 
Prophet which follows bis owne Spirit. 

And what is that Spirit which he followes ? 
By Spirit no doubt arc undcrftood the corrupt ; 
thoughts and imaginations of the. Heart; For, j 
whatinthe 2. vcrfcofthischapterwascall'd Pre- 
phecy oft bcir own* btArt ,is in the Text here } follow- 
ing tbeir ownt Spirit. And indeed in the naturall 
man 5 Spiritand Imagination are al one in e (fence, 
though ina&ion and vertue divcrfc, the one re- 
ceiving the formes and images ofthingswitha 
kinde of paffion and impreflion of thefoule, occa- 
, ftoa'd by the picfence ofherobjcftsj&.therefore 
I ' Hh? call'd 

Cap. i 7. 


Vid- Coqucum 
in Lb. i$.Au^. 
2 * 





The foolifh Tropbet. 


caird Imagination ; The other a fubtle facility 
in the penetration of thofe formes, and images 
received ,and therefore Spirit; which though for 
the vivacity and quicknefle of it, fome have 
beenc pleaf d to ftile the image of the living God 
atafteoftheimmortallfubftance, a ftreame of 
the immortal! Divinity ; a cclcftiall Ray 3 by 
which there is a kinde of kinred betweenc God 
and Man, there being nothing great with God 
but Man, and nothing great in Manbuthis Spi- 
rit; yet if this Spirit be not guided byahighcr, 
asthepoifeandwheele by which it moves; but 
leaving the influence of that, followcs the moti- 
ons of its owne breaft, we fhall make it the fource 
of all vanity and error, amecre gaack-falver in 
the Church, the feedefman of impoftureand de- 
bate, and the very groundworke of novelty and 
innovation. 1 have fiene jotty in the Prophets*/ 
Samaria, An horrible ihingtn the Prophet y oflerufalem 
faith lercmy. What is this thing of Folly and 
Horrourhefodeepcly complaines off? What? 
They walke in lyes, what lyes ? thevifions of their 
owne heArt.ler. 23.16+ Anddoubtles, thevifions 
of the heart meerely can be no lefle then lycs^andi 
therefore lyes 5 becaufe vifions of their owne v and 
therefore their owne lyes too,becaufe they walkc 
in them; and becaufc they thus walke in them , 
they deceive themfelvcs, and then there is no 
1 rath in them. Truth hath abounded by my UcjoGcds 
glory Rom. 3*3. mtum dixit mendacium (f*irh S. 
AugnjUne) vertUremDei ; Truth there hatk rcfe- J 
rence toGod 5 Lye unto Man 3 unto man properly 


Tbefoolt/b Trophet. 



andfolcly, and therefore Mtuw mendacium my 
lye^and why my lye? becaufe 1 follow mine ownc 
Spirit, which being mans cannot but crre, and To 
provehlfc; andnot the Spirit of God > which 
being Gods cannot but be true. The Prophet 
then that thus followcs his owre Spirit cannot 
but fpcake according to that Spirit which be< 
followcs : And he that fo fpeakes mull of neces- 
Ifitylyc, g*i defeif jo loquitur Mendaxcjl, Hi that 
Ifcakcs of his owre is a very Iyer t Iohn 8 . 44 . Gcd o 1- 
lyistobebeleevedinallhe (ayes, and that be 
caufehefayesir. Truth depends not on any hu 
mane revelation or authority i I may lawfully dif- 
pute, whether it will paffe forcurrcnt, except it 
be ftamp'd with a Sic dictt D*m//f^Thus faith the 
Lord God*, there arc no Principles in man, if 
Divinity hath not either reveal'd or confirm'd 
them; All the reft is but a fancy, oradreame ; 
theheatcoffome private fpirit at firft, which ta- 
king bud and bloffome from the approbation of 
fome weaker profelites , grew at length to the 
height of Aphorifmcs, and fo mud fpread our 
bcleefe without controulment. But (as the grear 
Criticke of the French obfcwcs) what judgement 
canbefo infatuated, or madedrunke, as to re 
ceiveforclaflicall^eithcr PUtos Idaas^ox EfLum's 
Atomes^ox Ptthigoras mmbtrs, or Copernicus verfas Yi'i 
oftheeanh? They were but the indigeftions of 
diftemper'd fpirits, mecre ch\mcras of their bra n 
which they rather fai^n'd, than knew; and wu 
receive, than trufh All humane pofitions \vq\z x 
alike, except Reafin turne thc/cale 3 and with moff 

mei / 

*AHdhdicit Do- 
to. nuSi nun eli- 
cit ISonalus, 

out Kmccntius I 
aut Ambrvftus 
• Auguft - 

Dcmnus. d. 



Tbe fooitjb Tropbet, 

Qj/i el to erf- 
ditlctoit cfi. 
John f'3^- 
1 John 4- I* 
t Cor. 11.13. 

men, all divine too without theText. Pcrfonall 
Authoritie may not totally fway us, except it 
convince our judgement 5 then wee not onely 
fubmit, but fubferibetoo : But to be milk'd a- 
longwithabare//y? dixit, not weighingtherea- 
fon as wcllas the authority, were to borrow our 
owne overthrow, and turn Bankeruptupon truft. 
A haftie belicfe fpeakes the heart light, and the 
braine fhallow : The Holy Ghoft tells us that we 
are to fear ch Serif tures^ and try Spirits > and )uige of 
occurrences • and yet oftentimes we pin our Faith 
to the fpirit of another, and fobeleeve,and judge, 
and live, and dye, and all upon his authority. | 
There is not an Ait or Science without a Sic di- 
cit to it, and the power of that muft carry my rea- 
fon, fometimes my Religion too : Not a place of 
rematkc or fame without this Apothegme ; # Tis 
at K^4thens y Sic dicit Socrates 5 at Siracufa y Sic dicit 
Archimedes ; at Stagy ra, Sic dicit Artfioteles ; at 
iMilUifiCy Sic dicit K^imbrcfius j at Hippo, Stc dicit 
Augufiinus 5 at Geneva, Sic dicit Calvimts : And 
; that Sic dicit comes hither too,where it hath been 
folong advanced in the opinions of many, that 
I heretofore it feem'd togrowdifputable, which 
was of greater authority, a fu dicit Calvinus , or a 
fie dicit V minus. 

Let no hafty cenfurcrcondemnc mcc hetc, I 
like the fie dicit of Antiquity well • like it ? mag- 
nifie it ,• You hcare I quote it often • divines 
very well, if his fie ratiocinaturgoc with it: O- 
therwifc, I may fairely evade him with that of 
the learned Cardinal!, Anthoritatem video , argu- 


c l/jefvoii/b Trophct< 


mcntumnonvtdco. I acknowledge him the great 
Patriarch of the reformed Difciplir.c, the Luctma 
/uunsboih of the age and Church he liv'd in, a 
man of admirable dexterity and fpirit 3 and yet a 
man too, a man that in fome things too much fol- 
lowed his 0rtw//</>/f, and fomight 5 anddiderrc : 
And therefore to lay the whole bulke and body of 
my Religion on a foundation 3 in part fraile or 
fandy, muft cither queftion my weakncfTe,or par- 
tiality, or both; andfo, whilftlleanctoomuch 
ro the pofitions of a private man, I muft fall off 
from the principles of ray God. PlurafarJ qu £ nos 
tencnt^ qu&m qu£f rtmunt ^& of intone fotiiis^ quam re 
Ubormtts. More things take hold of our beliefe, 
than carry our reafon * and wee are not fo much 
tranfported with the weight of things, as the 
conceit of him that fram'd them. Thus wee are 
led along by the Spirit of another, which is as 
great a folly as to be led by our owne 3 and that 
which points us the way, is, for the raoft part a 
blinde Guide, that common Huckfter of igno- 
rance and popularity, opinion-^ which without 
fcanning the nature and truth of things, growes 
atoncercfoluteand lawlefle, and fo travels the 
world without a Paft-port. But I would not 
have men pretending to knowledge and founder 
literature, to be muffled in matters of Religion ^ 
like Hawkes that are unman'd, kept hooded for 
feare of bating. An implicite faith wee vehe- 
mently cry downc in the Romifl) Church Jet's not 
begin to advance it in our owne ; for who had 
ever eyes given himtokeepe them fhut? or In- 

Ii telleauals,'. 

Sir:- adLuctt. 


The foohfl) [Prophet. 

I. Cor. *, !$■ 


telie&uals that they fhould (lumber? or Judge- 
ment thatitihquldfiUaflecpe? Spiritudis ovriu 
diyidicAt (faith Saint Paul) The fpirituall man 
)>idjib^ or at \?a&Jhould)adge all things ,all rhings 
that are not immediately facred and infpir'd * 
knowing that there is no captivation of minde or 
judgement to any principle., bur divine, all hu- 
mane propofuions havingatafteof frailtie, and 
following too much the fpirit of him that fol- 
lowes his owne fpirit • and how fuch a fpirit muft 
delude, hearc, and then judge, 

Man, pooreman, in himfelfennderftands no- 
thing perfe<5lly, and purely, as hee fhould doe $ 
appearances doe alwayes circle and involve him 3 
which are no lefTe in things that are falfe than 
true. Errours are rcceiv'd into our foule ('tis 
£^.1.^.14.. Charter? s IconfefTe 3 there I had it) by the feme 
Pipe and Conduit that the Truth is - y the Spirit 
hath no power to difcerne nor choofe. Truth and 
ErrOttrarebutCoufin-rermjmremov'd • andthefe 
fometimes fo neere, that a wife man is put to his' 
plnndge to diftinguifh them ; the meanes wee 
principally ufe for the difcovery of Truth, are 
two^^ and Experience ^ and the one of thefe is 
a mecr Cheat, the other a Curt ij an. Experience it 
felfc tells us, that experience cozens us« the fame 
conclufion now made trial! of, fpeakes one thins ^ 
uponaiecond experiment, another* Infomuch, 
that learned men have befrowed one prime ho- 
nouronit, in making it Thcmaheroffooles. On 
the other fide , Reafm playes the DalUah, hath 
Samjon in her armes 3 but a Pkjlijtinin her heart, 


The foolifh Prepbet. 


lulls us one way, but betrayes us another. It 
hath two faces in one head, carries a ftaftc with 
twopikes, aPot (faith Epiftetus) withtwo han- 
dles. There is no Reafon but hath a contrary rca- 
fon j and upon which of thele fhall 1 raife aprin- 
ciplcloi Truth? 

Thus we fee how weakc our Spirit is, how falfe 
and yet how proud ? The Foole that ownes it, is 
not lb properly a companion of it, as a drudge ^ 
he^/ not with it, b\itfcllowesit> whereby he re- 
polcth himfelfe raeercly in his owne opinions, 
moves in his ownc circumference, refts in his 
owne Center, will not vouebfafe an care ro the 
reafons of another, but fuppofes the whole world 
iniift faile by his CompafTe, as if Heaven and 
Earth and all mov'd, when hee mov'd. But this 
ffayes that wife man) is a Difeafc of our Judge- 
ment, an Ignorance of our felves, in notdifcer- 
ning the weaknefle of our Spirit ; which if it 
chance prove vigorous andquicke (as in forne 
it doth) it is the Mother ofall prodigie and dif- 
order, growes not only troubleforae, but dange- 
rous 5 makes Earth-quakes in Religion, fhakes 
the very Rocke and Buttreffe of our Faith , juftles 
the grey haire to make roome for an upftart, lifts 
at aged principles to bring in novelty, and under 
a colour of clcering old doubts, createsnew. It 
would feem to remove weeds, but it fowes Tares ; 
to root out Solecifme^ but plants Error • to prune 
impertinences, but grafts Faction. And this is 
the common Plea ofall Innovators , efpccially 
thofeoftherefind and nimbler cut 3 who in my- 

I i 2 fterious 

Clurrcn ib.d. 

' -Lufib' 

*54 1 

The fooltjh Trophet. 



fterious and abftrufer points (the very Riddles 
and Labyrinthsof Divinity) elevate their k^4cu- 
nun^ whet and fharpen the very point of their Spi- 
ri r , by which they thruft into the clofetof the 
tsilr/igbiy^ nay, intohis very Bofome; ranfackc 
his fecrets there- call out his Prcfcience , 
his Will, his Decree^ his Juftice ; bring them to 
thcB.irre, Arraignethem, Cenfure them, know 
at a haires breadth whom he will lave or damnc 5 
or elfc they will deveft him of his God-head i 
make him unjuft, and fo manacling his Incom- 
prehenfibleriefTe to their Reafon J belch feme- 
times their prouder blafphemies, that God muft 
dee this, if he be God, or elfehe is no God • And 
thus vvhilft they follow too much the heat of 
their owne Spirit, they come within the lafh of 
our Prophet- the lnfifims takes them by the fleeve, 
theFooleherein the Text (the holy Ghoft puts 
it on them, Not I) Thus faith the Lord 'god $ Wee to 
tbefoolifi Prophet thatfolioxves hh owne Spirit, 

Nil Snpicntu odiofius acumine nimio, your rieheft 

wits are neither over-ftor'd with wifedome nor boli- 

\neffci neither with the fubtilty of the Serpent, 

1 northcinnocency of the Dove. The ordinary way 

of knowledge they contemner nothing pleafes 

them but thcCurvet, and the Lcveho\ Vp they 

muft in their metaphificall Speculations , their 

' fublimate Raptures (the high built fcaffoldsof 

their owne pride and fpirit) which indeed are but 

the fury of braines intrane'd, and good for no- 

thingbut the torment of themfeives and others. 

There was never any great wit without a touch of 


The foolifh Tropbet. 

\ 251 

madneiTc; which, not rightly modifi'd as it ought, 
is a fit ftocke to graft a villainc on, whither in 
Church or State. I haveobferved fomemy felte, 
that have part for Mafter-pceccs, and petty mira- 
cles in their way- when their difcourfe hath becne 
clofcly, Athcifmc^and their jcalt, the Scripture- 
And he that hath but travcril a little Ecclefia 
fticke ftory,fhal finde;That In primitive timjs, it 
was the only Seminary of Hcrefic -and Revolt • 
witncflTe thofe two Fire-brands of their age, //*- 
Han, and Arrius^ Tvvas the greatneffe of their 
Braines made them lofe their tfowells, and the 
foule Blafphemies they breath'd thence, pur- 
chafd them a juft Herfeand Tombe in theirowne 
dung. Itisa/^r/^//thingtofallintothehandsof 
God, a dangtrous into the hands of mcn,but a moft 
pernicious into the hands of our fclves; When in a 
prcfumptuous and proud dotage of our ow;:e 
parts, a foolifh following our own fpirit> we com- 
mit idolatry with our ownc bofome , adore oir 
felves, worfh ip the thoughts of our owne hearts , 
not looking up to our primus CMotor who rules 
and turnes this Machine and Frame of our little 
world ; but, without any reflecting on our perfo- 
nall imperfections, wee dcifiethefe moulds of 
Earth,as if wee could raife Eternity out ofafhes, 
or build Immortality on pillars of dull, faying to 
our fcLves, We fhaB beets G&ds^ when God faies we 
arc but men, and that man in his beft honour is 
as the bead ihat perifheth. 

Ycu know there is a proverbc current, now in 
our language, but originally from the Spaniards 



Tbtfoolijh Trophet. 


Scrm. $ode 
VCi I. ApoJ}, 

Lord keepe my felfe from my felfe > and this is the 
tcnour of our daily prayers. Libera ms a malo y Lord 
deliver us from evill. What evill t Egofum malus 3 
libera me a we aalo^fi bonus liber avent me a mAlofae, 
a mc vnalo)ero de male bonus ,fo the Father ronncs his 
defcant in his 30 Sermon, de verba Apofteli. And 
doubtlefle, if wee but ranfacke the inward man , 
fift the chinks and crannies of our owne breads, 
wee muft acknowledge with the Apoftle,r^/» 
meC) that is in myfiefo dwelleth mgood^ and there- 
fore, Libera me a malo > me, a me rnato^ Lord deliver 
my felfe from my felfe, my felfe from that evill 
in my felfe, and my felfe from my felfe that am 
all evill. 

High thoughts are but thevaine Alarums of 
the heart, and 'tis the pridcof it that beats them , 
Omnis homo quifeqnitarfpiritumfuum^ fuperbusejt, 
Every man that followes hisownc a foolc 
we know, but why a proud man good Saint i^iu- 
gujline ? the Father anfwers putatfe aliqutdctfe, cum 
«/i/7^/?,Hethinkeshimfelfe fomething,whenhe 
is nothing ( and infuch a thought, there is both 
Pride and Folly, and this Pride and Folly a very 
nothing) Infcmuch that we findeablefTednefle 
promifed to thofe who are poore in Spirir,£4/^/Y/ 
Spirttufuo (faith the Father ) divitcs ant em Spirit* 
divino^ poore in their owne Spirit, but rich in the 
Spirit of the Lord. True humility was ever a ftcp 
to glory, and to a fence and feeling of that Spirit, 
which can either make us to know God, or Cod 
us, or us our (elves, as we fhould doe. 

When my fpirit was overwhelmed wt thin mce f faith 


7 be fooii/b 'rrophet. 

Ddvid]tbcNtbot*l'MrveJimypat/j.Pla\ t 142. 3. Jjhta 
re dt fait Spirit in tuns, O Cfti.irtjr^ in tribnUiionepo 
fitt< When thou wcrt in tribulation, O blcfll-d 
Manyr 3 why was thy /pirit fo troubled in thee the 
Father that made the gvtre anf,versit, Vt nen 
miht arrogem vires rneas^ut fctarn , quod alius in we c- 
per at to ijUm virtutem^that I might not be blowne 
up with a conccitc of mine ownc fpirit , nor arro- 
gate to my felfe mine owne ftrength, but know, 
chat thou art the Fountaine of all venues, and 
that their ft rcames runne/z^anid^y thee, who 
docft only fo replenifh them and me t that out of 
mine and theirbcllyes fhall flow Rivers of living 
waters. Thus as we are emptied of our own fpirit, 
God filsusupwith his ^otherwife, when we are 
full, we are but empty ftill ; empty as well of 
knowledge, as of grace, groap after fhadowes and 
refemblances of things, and fo are coze'nd wi;h 
probabilities for truth. 

Thcicis but one certainty upon Earth, and 
that iSj that there is nothing certaine there; and 
there is but one knowledge in man, and that is a 
great knowledge if he knew it well, that hee 
knowes nothing, nothing in himfelfe as he fliould 
know. No fee ieipfntn^ was awifc mans tj\iotto x 
and indced,a hard taske if itbe impartially done$ 
It is a twitting of our vanities a little clofer, a 
bringing of our fclves within our felves, that we 
may fay we are men indeed, that is, understand 
our felves , weigh our anions with our words and 
our deportment with our acHons- and then the 
iuftpiiw in thcText hath no reference to us,wcarc 
Prepbets of a diviner ftraine. There > 


D. Aug, ut 

f' P •■• 


7 0£ /<w/*/# Tfopbet* 

There arc many Plaufibilitics in the world, 
which pafTe currently for Gold $ glitter and 
fpangle hanfomely a farre off, which brought un- 
10 the touch will prove at bzPtJdnt Alchtmy jstcop- 
^r^meerecountcrfeitc pccces>which have (lamp 
and colourright,butthc mettall is naught.Fniver- 
(hs mundus exercet hiftrioniam^ the whole world is 
a meere Play, where he that beft difTembles^a&s 
be ft : And fuchaone carries ftrongly the Ap- 
plaufe of the multitude. If I would juggle a little 
with Divinitie • turne Impoftor inmy calling, 
make Errors in judgement, fcrupJcs in confid- 
ence • call Fury 3 zeale ^and Fa&ion purity^ leave 
all wayes of learning to follow mine owne Spirit- 
Ravifh Scriptures to force out doctrines for mine 
owne ends ; empty my Rancor, by turning them 
to ufes; give off my Charity to devoure widowes 
hcufes ; leave the Field of my fpiritualladverfary 
to lcadc women captive, and their lufts- call ml- 
full Seffar/eSy hely profejjirs \ Open Conventicles , 
Sabbath-Repetitions ; Braine-ficke Mechannickes , 
the Generations of the )ujl ; Presbyter tall Orna- 
ments , the Drejfesof the whore; the Rochet and the E- 
phod , Raggs of Anticbrifl ; In a word, would 1 
leave the commendable Rites of an eftablifhed 
Church: for the new f angled fancies of mine owne 
brainc , rurne Rebell to that Difcipline which I 
haue fuck'd from the Breads of uncorrupt Ami- 
quitie^ and grow Separatijl abroad ; Damne all 
pra^ices of Orthodoxe predeceffors , by a new forme 
of Siicraw entail vttves: pulldowncCcrernonresi and 
build up Anarchy, Leave an old church in this 


'Thefuolt/h Trvpbet. 


Land, to plane a new one in another; and all this 
under the pietcncc of an immediate calling, 
when it is nothing but the heart-burning, and 
proud difcoment of mine owlc/> hflySfiru^ Sub- 
limiferiartfdcra, vertices Earth is too vile to containe 
mee then, my zcale knockes at the jltr rts, and 
though my perfonall impcrfedtions wcghmee 
downe,and the knowledge of my thoufandthou- 
fand weakneiTes cloggand depreiTemec even tJ 
the gates of hell ; yctthc Magnificats of the Peo- 
ple fhall keepe mce on my wings; and as their 
voice fbal elevate or mount mc^fo I muOiSoare^bc 
my rebellions toGod,or his Church, never fo in- 
tolerable. And this ptoceeds,at firft from a popu- 
lar facility iw fome,who receiving & entertaining 
whatfoeveris propos'd, but in a colour of Truths 
for onMoxe&n.i Authentique^ot lifting the ker- 
nel! and depth of things; but pre-occupaced by 
a hafty beliefc of particular men, and their opini- 
ons, fubferibing wholly to their bare aiTevcrati on 
or negation, without more adoc, by a loofcand 
idle lightnefle and precipitation oftheir judge- 
ment, teed therafelves with Lks^verfatnosyetpr*' 
cipitat, traditHSperfHanUs error ^eimalumus credere , 
cfuam )ndicare , Error, if it bee once Traditionary , 
dnhftrangely waft &tranfport the hearts of the 
Simple; which arc more prone raffily to confenr 
then judge; which is a matneSymptome of Spirits 
emafculate and ficke; indifcrcetly, and woma- 
nifhly zealMf, that are carried along with Beliefes 
meerely , not out of choice and Judgement, but a 
partiall Opinion of bim they fancy. The umes are 






The fooltJJ) Tropbet. 

Char; on 
cap. 43. 


growne fo perverfe and pcevifti (and is there no 
cure Q God, for this ftubbornPi™*£/*?)Thacas I 
I will forfooth,fo I am opinion' d , & as I am opi- 
nion'djfolpleafetounderftand. and as I pleafe 
to underftand , fo I rauft bee edified • and as I am 
edified, fo is my zeale inflam'd ; when he that un- 
derftands an > thing,knowcs that this way;is both 
prepofterous and falfc ^ For my will fhould fol- 
low my underftanding,& my understanding affift 
myjudgement,& my judgment guide my opini- 
on^and my opinion,tbus guided,dirc<2: my zeale, 
and then I cannot but looke on men compleatly 
harneffed, fall of Sappe, and vigor, and not car- 
ried about with shells and RattUs, things turbu- 
lent and empty, made only for the torture of the 
eare, and the perplexity of ingenuous congrega, 
tions. But oh the Phanaticke wilfullneffe of 
forne, who though they meete with a Prophet of 
the Lord indeed , one richly clad with the prime 
endowments both of grace, and nature (the per- 
fections and Rarities of both men)infomuch that 
their owncconfciences, (if not pervcrflyerroni-- 
nious)muft needs tell them, that this man hath 
his, vecdtus ficut Aaron ^ yet their Fancy (hall fit 
above their Judgement \ and as they pleafe to hu- 
mour another, or hee them, (0 he, onely fhall edi- 
fie^ the othernot, though all this while heebc 
nobcttcr then the Prtfbet'm thetextheere, A 
foole thatftHowcs his owne Spirit , and batbfetnt no- 

That learned Sctpticie in his voluminous dif- 
|courfcof^/y^ w <r,andthe natureofi: (fpcaking 
« of 

The foohfh Prophet. 


of the vanity of men, and of their Spirits) doth 
Analfacihc whole world into three forts of Peo- 
ple, and fo proportions them three conditions,or 
degrees of (pints . In the fir il and loweft,arc the 
weakc and plaine Spirits ofthe world, of flender 
and courfc capacity, borne only to obey, ferve 
at:d be lead 5 who in effe<$, are but (imply men ; 
Thefcasthcbottome,lees,andfinkc of mankind 
herefembles totheearth, which doth nothing 
but fufferand receive that which is powr'd down 
from above. Inthefecondlofc orftory,arc fuch 
as arc of an indifferent and middle judgement; 
making profeflion of fuflficiency,knowledge,dex- 
tcrity$butdoenot fully underfiand and judge 
as they fhould; refting themfelves upon that 
which is commonly held, without fartherenquL ' 
ry of the tTUth and fource of things : And thefe 
he refembles to the middle Region of the Ayre, 
where are farm'd all the Meteors , thunderings, 
and alterations, which after fall upon the Earth. 
Inthe third and higheft Stage, are men endued 
withaquickeanda cleere Spirit, of a firmeand 
folid judgement, which doe not fettle themfelves 
in Opinions popular; but examining all things 
thatare propofd,naturally found thecaufes, mo- 
tives, of them, even to the roote ; Thefe hce re- 
fembles to the Firmament it felfe, where all is 
cleere, pure, and peaceable. The Morallorap- 
plicationlmakeupthus; The fpirits ofthe mul- 
titude are in themfelves earthy, and dreggifh; 
and all theii infufions and difhllations of know- 
ledge they receive from your middle region d men 

K k 2 where 




The foolifb Tropbet* 

Flawn&a n- 

where all the thundring and the noifc is,all thofe 
hot meteors and exhalations in the braine which 
foembroile the church ^ thefe are the maine Boti- 
fiwes and Incendiaries in religion, the common 
blowcoales in ecclcfiafticke tumults, carrying 
the people after them , in a diftemper cl zealc , as 
that wilde SyrUn in F lotus did fonrtytbeuf and with 
icricrbajun- Amr jhilhf SuLphcr betweene hit mth ; when on the 

fa*.%r i other fide, the man of j//^w^/ and folidiry,hath 
his fpirit calme, and temperate, fits downe to the 
ritesand injunctions of hischurch,fcnowing ? that 
many eyes fee more then one, and a learned 81- 
node to bee leffe erronious, then the Fancies of a 
private fpirit- To this purpofc, Saint Augufiine 
paraphrasing on that o( the Pfalmift y Depl(tet fuper 
imprcbo s Uqrtcos >God fiall raine Jnares uponthe wicked, 
Pfal. n. 6. plaies on the word depluer, and to 
make the Allegoric, and his Fancy kifle, call's ge- 
nerally all Prophets^ nubes clouds ;. but more par- 
tial larly,the Pfeudo'propbetjhe brother of the foo- 
UPn,hcrc in the Text ; who are ordained by God, 
faith the Father ^ ut dt his^UqueosJuper improbos dz- 
pluet, lb that, it is the property of fdlfc prophets, \ 
you heare, to bee as clouds, by which there are 
fnaresrain'd ,fnares on the wicked, not clfe (doc- 
trines that fhall not fo much informers intangle 
them)and when the minds of the people arc once 
intangled with their doclrines (though thefe doc- 
trines, all thiswhile, are but fnarcsj it is not in 
the power oileAtning either to diflblve or untwift 
them ; Fer, Popular conceite isheadftrong; and 
whereas wifedome is ever carried by ftrength of 




Allegation ^Folly and Popularity are Tyrants to rhem 
fclvcs ' y their realon is their will,and this will fo 
pcrverfe> and this pciverfenefle fo ftupid, that 
reafon is no more a Guide , buta /lave ; and you 
mayfooner perfwadca/<r/if from his 7almud y o:a 
Turh from his Alkoron, then thefc from their opi- 
nion to which they arc once riv itcd, Quod vultjwn 
quod eft credit ', qui cupit err Are, he that defires to 
erre, bclecvcs what he will, not what he fhould. 
Opinion, though ill grounded, when it is once 
up in the hearts of the peop!e,will not bee hafti- 
ly cried downe by any fecular or humane power; 
fcaiccz Divine. Let Saint Paul himfclfe preach 
at Epbefus againft the Gods of that place 3 the Crafts* 
men prefently take the quarrcll to heart, and in a 
double fhoute and volley of their fury make the 
ftreets and the Temple ring, Great is Diana of r the E~ 
p he funs , Great is Diana of the Epheftans. And Uwcq 
but obferve( beloved ) even in thisour expand 
C lime , the Craf tf men are the maine Spekefmtn for 
the church, the undoubted Champions of Religion 
'tis their z,eale that is loude for thcTempIe^ but 
this zeale look's on fquint • and like that of/) emc- 
trius and his rabble, hath a cart to their owne ends. 
Tis true, a(7*^/7t was in their mouth, andD/*- 
na ftrooke loud at the tongue- butt- was the/;/- 
ver fhrine y and the profit they drew thence, made 
the Hammer doublcfireatfireat is Diana. Sinnes 
they would have cryed- downc, and Judgements 
thunder'd aloude ; but if the Bin, or the 0j»tr,thc 
meafure or the ballance( oblique wayes of their 
Gaine)bcea little touch'd upon, the Hoobubis 

Kkj . ll£ 

1 2 H 

TbefooHJh 'Prophet. 

up inftantly, Paul is a feduccr of the people, our 
04/f bcginnesto Reek, and then, Great is Diana 
of the Epbefians. 

Thus they play at faft and loofe with the Spi- 
ritof God, make Religion a trick of Legerdemain , 
by which they would delude the eyes of the 
world by the untrufty pronaifes of a faire out. 
fide 5 they are a plaufible entrance, Iconfeffe- 
a pretty front or portall of a houfe 5 but the rooms 
within fluctifh and unfwept. Such holintffe (faies 
the iMoralift) is a meere complexion, and not a 
venue; much like the pi&ure of a Saint in a 
GlafTe; where the lineaments of Religion fecme 
drawne at a lively pofture, all the filent Rheto- 
rickc of devotion, eyes elevated, and knee$ ben- 
ded, and hands expans'd, and yet this is but a 
picture ftill, and a pi&ure of the greateft deceit, 
availe drawneovcrit, aglaflfie one (a tranfpa- 
rent fan&ity) fo brittle ^ and thin, and hollow, 
that with the Ieaft intention of the eye wee may 
at once difcover the impofture, and pitty it. And 
yet forfooth thefe would monopolize all Religi- 
on to themtelvcs . there muft not be a motion of 
the Spirit ftirring, but where they pleafe to 
breath it, as if they carryed the Holy Gboft fas 
'twas faid they did, at the Councellof Trent) up and 
downe in a Cleahhag : They pretend more to the 
foundncflc of divine kcowledge,than any Scribe, 
or ItMy , orD/j^«^rofthemall. And no doubt 
there is more fubtilty, and more acutencfTeof 
^HDivinity in a Shuttle or a Needles point, than in 
all the body of ihtSckoles ; and a Thimble or a 


The footi/h Trophet. 


Dtftdffc (hall fooner knockc downe K^intidnfl^ 
than a double Vniverfitte. The fpiriruall Plough 
is not halfc fo wcllraanag'dby any, as one that 
was ycllerday converfanc with the Goade and 
the Sullow ; he knowes when the heart is to bee 
plowed up, and when to lay it fallow, heciiath 
learn'd it from his pra&ice at the Furrow, where, 
the other day, he followed the bellowing of his 
Oxen in the wide field, and now he is a bleating 
J with his Sheep in the open congregation. Thus 
the blindc will be led by the blindc, or if they 
chance to fee a little, Dtcunt vidennbus^ rnhte vi- 
dtrc,Ef4yio.n. Seer fee not, and Profhet pro- 
phefie not, except thou prof be fie deceit -, the vifions 
of thine owne heart, the fancies of chine owne 
fpirit 3 and fo living in that warre of Ignorance 
fas Salomon ftiles it ) they call fo great a Plague, 
PcAcc^ Peace. Nay, Knowledge^ as Irenoem faid of 
the Vdcntinidns^ Qui veritatis ignorantiam cogmtio- 
nemvocanty The Ignorance of Truth, was with 
them a knowledge , and rudenelfeoffpecch, true 
Mwejp. Profits they value none, but fuch as arc 
quoted in the Text, here, thofe that follow theJ 
ramblings oftheir0#/tf Sp/W/,andhavefeencno. 
thing : And to fuch, out of all Coafts,thcy come 
in fwarmes, as the Flyes did to the Sacrifice of 
the falfe Gods, which were drawnc thither, Ni- 
dorc Sacrtficu (as my Antiquary tells mee) by the 
favour, or flench rather of the Sacrifice, when at 
the Altar of the true Goj, there was not a Fly 
ftirring, which gave occafionto theiewcs to de- 
ride the Psgam and their Gods, calling Betl&ebnb, 


Wifd. 14.22, 


"IVe fQO.ljhTTOpDCti 

I be God of Flics. And this is no new bufinefle in 
the Church : All ages have rafted of this fbrcn- 
zJe in the multitude ^ thofe of tbe Fathers and the 
tstpofl Us >many hundred yeeres agoe $ that of the 
! Prophets^ manyathoufand. All new ruptures in 
I the Church are but the grey haires of an ancient 
j Schtfme,v\ew kemb dandcolour'd, or the bones 
of fome primitive Hercfic reviv'd ; the like pro- 
portion of diipofitions arid occurrences now, as 
of old. Encrs ftill live, though their Founders 
and Ages vanifh,and the vices of men arc heredi- 
tary, though the times dye. 

The word Catburct was damn'd for an Herc- 
tickemanyanagefincc, and yet fome of thofe 
locufts are now crawling about the Churchy 
and it were well if they did crawle oncly, they 
flutter almoft in every congregation^ Vonattfme^ 
9s€flabtptifmei SabatarUnifme , in every corner. 
Thofe Tenets which were worme-eaten,and even 1 
duftcd with antiquity,are now again new brufli'd 
and flourifh'd, and thofe very principles which 
Co long lay urn'd and buried with the afhes of 
their corrupter Grand/ires, are rak'd up againe 
! fo plentifully, that they flye abroad in the eyes 
1 of the multitude, and fo blinde them ; that what I 
ofoldpaftforafoule Schifme or Herefie, hath 
becne lately preach'd astheDoft&ine of the Re- 
formed Church. But their maine Ring- leaders 
and Seedcf-men have bin fiich,as Vmverfities have 
vomited cither as their burdens or their trifles, 
and Authority juftly condemn'd to filencc or fuf- 
peRfionj or fome other horrid AmtbtmA $ ofwhofe 


Thefoohjh Prophet. 

\ l6 l 

fcditious do&rincs and uncontrolled praftiics 
our weflcmc Pulpits have not beenca little guil- 
tie, whence they have departed, neither with- 
out popular applaufe, nor reward 5 neither 
with an empty lame, nor purfe. 

But,*' '/que quo ,Z> omtne le(u,Ffjut quo? How long 
Lord Jefus, how long > how long (hall thy feaenc- 
1 leffccoatc be thus rent and divided ? how long 
thofe wounds in thy fide } this fpittle in thy face? 
thefe thornes on thy head ? thefe lafhes on thy 
body ? How long thefe daggers and darts in the 
bofomc ohhy beloved Spoufe ? The Church hath 
the fame ground for complaint now , that it had 
of old •, Tilt) matris me/t pugntveruM contra me y 
M y mothers children mrt a*grj with me, or fought 4- 
gainft me. Cant. 1.6. Et fulchri filtcsmitrts mid 
(faith Saint Y>emax<\)ti0*autcmpAtris fnij Hhs to- 
cat ; quianonhAbebamfdtrtm, Devm s fed Diabelvm. 
Solomon was in the right, when he call'd Muti- 
ww in Religion, Sonnes of their Mother, the 
Church •, not of their Fathcr,God ; there arc ma- 
ny In, and From her, that are not of her; feme by - 
blowcs through Faction, and Hypocrify, not ail 
legitimate 5 and therefore the fonnes of my Mo- 
ther, not my Brothers, nor the fonnes of my 
Father , as if God had nothing to doe 
with yjffacinata and Retells in the Church ; no- 
thing as a Father, ora God • asa Judge he hath; 
as a Father he hath not; Hefaies, AKingdome 
or Family divided cannot ftand 5 as a God hee 
hath not, Hee is called The God of peace, not <fe m - 
*&'&• Mb toc9mpefitiJlaiw(2LSEezd tranflates it) 

LI The 

I. Cor. 


The foolt/kTroptet. 


The God of a ftate or condition incompofed , 
where there is neither Vniformity of things, nor 
Manners? Hee is the God of Order, Decency, 
Method ,Vnity- And where thefe arc nor, God 
is not to be found , no Deiu pxct. there, but that 
&i&i*w'*t> fpukenof by Saint Faul y Viiquictncfjc ^ 
BxAgitattcn^'Tutnfilt^ox^ (as we newly render ix) 
Confnfion. And indeed, that word is mod proper 
to the Stare and Church, where the D>.u>< pacts 
hath nought to doe; Con fnfion there, thtrene- 
ccflarily. Peace is the Nurfe both of ftrcngth 
and plenty, if it be PaxDe? j Butthcreisakmde 
of peace, that the Beta pacts will not father , and 
there he is Dew evtrfionis as Tertulltan tolde the 
Marcmift in his 4. booke, 3 . chapter. 

In Schifmes^Herefies^ Sedtti$ns, there isakinde 
of peace in re fpedt of the Agents, though not of 
their Ends, and Agreement in their Intentions , 
though not in their Execution (if this be not 
more properly a combination than an agreement) 
Now T God is not there Deus pacts, but Deus everfi- 
onis. 'Tis true, God is not the God of con fu {ion, 
; but of peace, faith Saint Paul 3 But where is hee 
fo f In all the Churches of the Saints , I Cor. 14.33. 
So that amongft his Saints onely hee is Deus pa- 
ds , but amongft their enemies & difturbers he is 
Dens ever fionis. 

Of the Arke ( which was a Type of the true 
Church ) and the Flouds on which it was tofs'd, 
of the troubles and perfections of it, God was 
heretofore Deus confervattonis : But when men to 
prefcrve thcmfelvcs from the flouds of their own 


The foe li/b Trophet. 


farcies j will raifc up an Arkcof bricke^aTowcr 
whofe cop fhould even reach the Heavens fas if 
the earth were not large enough for their pride 
and folly) God was Dws confronts. And doubt- 
lefle, when the Walls of lerufalem arc pulling 
downe, and thofeof B>bel raifirg up, the peace 
and unity of the Church demolilhing, and 
chic building on fofaft, God will not bee long 
there, Deusconfcrvattonis b hccwill be at length, 
Deus confufionis. Though thou but Id 'aloft , andnejlle 
Among the Clouds , yet I mil bring thcccUrpne into the 
dull) faith the Lord God. 

And 'tis well, that what the God of Heaven 
thus threatneth, the Gods of the Earth will put 
in execution. Authority which this way hath 
been long time aflcepe, begins to rub up her eyes 
againe ; and Aarons Rod which fcem'd in our 
latter times to droope and wichc;*, doth at length 
bloflbme and bud afrefh. Canons , Conflitmions^ 
Decrees j which were formerly without fonle or 
nation f Oh bleffed be the religious care of an in- 
comparable Soveraignc, a powerfull Metropoli- 
tan, and by them here an adtiveDioce fan) have 
recover'd a new life and vegetation. Ceremonies^ 
harmekffe Ceremonies^ which fome in the heat of 
their foolifh fpiri^had Anathematized y and thruft 
out of our Church as AnticbriJlianandfupcrj1itiot<s^ 
have gotten their former luftre and ftate againe. 
The AcademicaU Hood and Surf lejfe, fo long in ex- 
ile and difgracc amongft us, are vifible herein 
our Congregations . Churches are new fwepf of 
their duft and Rubbifh, and put on a more de- 

LI 2 cent 

Obad. 4. 



Thefooltjh Trophet. 


Gal. ?. 11. 

cent and ornamental! drefle. Thofc knees that , 
were heretofore fo ftubborne and ftiffe-joynted, 
that they would not ftoope at a Sacrament, begin 
atkngth (without feare it fecmes of their mur- 
mured idolatry) to bowe at the Name of J esus: 
Nay, thofe tongues which were feton fire, and 
Mar-FriUted you knowofold,againft the Ecclefi- 
ajlickeHitr&rch')> can pray now (how humbly or 
heartily I know norj for the moft Reverend Arch- 
Bifhops,and the Reverend Bi&ops. And where- 
as that place of * Sacrifice, which not longfince 
was fo odious to them, that they beilabbcr'd it 
with their greafie imputations of Drejfers and 
Oyfter-bwds $ they now begin to re-mould their 
language, and reftore it to the primitive Title 
and Stile of The Holy Table at lcaft > though 
not the Holy Altar : Though there arcftilllcon. 
fefiefomeblack-mouth'd cenfurers, which will 
not onely barkeandfharleat this Reformation • 
but if they were not muzzel'd by Authority, bite 
too : Men that this way even hate to be refor- 
med , flopping their eares at the voyce of our 
charmings, and crying downe the Ordinances of 
our Church, as the Edomitcs of old did lerufelem, 
Downt with them^dotvn mtb tbeitojven to the ground-^ 
forfuch is ordain'd that Apoftolicallfworcl, Ab- 
fcindantur qui difiurban$ vts 3 Let them be cut off that 

t.'CU'.h ye*. 

Here Aaron and his Oylc muft part 3 and exer- 
cife his Rod onely, remembring that of Saint le- 
rome tvhis HeliffdertiSj Solum fktatis genu* eft, in 
hac re ejft crudelern^ Cruelty in this kindc is a great 

L j . t ict h 


7 be jOQiijv m J'ropDct< 

victy, nay, a menu that thofc who have beenc fo 
gratioufly invited to tbis ftippcr of the goexj 
King, and they rcfufingtocomc, that of the pa 
rablemayat laftcaftigatc and bring home, i.ogc 
tngredi, Compellthcmto come in. 

There are among us (right Reverend; and I 
even bleed to fpeake it, ccrtaine Hermcfhrcdite 
Divines , mecre Centaures in Religion ; Saint ^in- 
ftincs Amphibians, in lefemblance lewes and Cbri- 
\flians both, in truth neither ; Cakes on the heart b 
not turn V, certainedow-bak'dprofeflbrs, which 
have a tongue for Geneva, and a heart for Amjler- 
ddm; their pretence for Old England, and their 
project for New ; to the lew they become as a 
lew • to them that are under the Law, as under the 
Law; to them that are weake, as weake ; but 
not with the fame intention of the Apoftle, to 
gaine fome, butto betray alt. Twere well if fuch 
hadahookeputin their Noftrils, andabridlein 
their jawes • that as there is now a gcneraJl uni- 
formity in our habit, fo there may be in our mind 
and manners too, one Heart, one Conformity > $ge 

I fhut up all with the adviceof Saint Paul to 
his Epbefians , Since he hath given fome Affiles, 
fome Prophets, fome PaJIorsand Teachers^ tor the 
perfe&ing of the Saints, for the worke of the M i- 
niftery, for the edifying of the body of Chrift 5 
Be not henceforth any more children, teffed to 
and fro, and carried about with every wind of 
Doffrine, by the flight of men, and cunning craf- 
tineiTeof thofe whereby they lye in wait to de- 
______ ^1 3 ceive; 


Luke 1 4. 

j£*i dum vo- 
lant effcivd*i 
& tbriftuni, 

ncc CbnJtuM. 

1 Cor. 9. 20. 



7 be fooiiiD TropDet< 


ceive^ but fpcaking the truth in love, grow up 
to him in all things which is our head , even 
Chrijl: from whom the whole body fitly joyn'd 
together and compared , by that which every 
joynt fupplycth, according to the effectuall wor- 
king in the mcafure of every parr, maketh in- 
creafeof the body to the edifying of it felfe in 
love. And therefore, iftherebeanyconfolation 
inChrift, if any comfort of love, if any fellow- 
fhip of the Spirit, if any bowels and mercies, j 
fulfill my joy, thatyee be like minded, having 
the fame love, being of one accord, and of one 
judgement, endeavouring to kcepe the unity of 
the Spirit ia the bond of peace, knowing that 
there is but one Body, one Spirit, one hope of our 
calling, one Faith, one Baptifme , one God and 
Fatber of all t who is above all, and through all, 
and in you all. And Now the very God of peace fan- 
fitifie you throughout^ and I pray God that your whole 
fpirit^an^fouk^andbody , may le preferred bUmeleffe 
unto the comming of our Lordlefus Cbrtft. Amen, 

Gloria in cxcelfts T>e$* 



The Good Paftor. 



$Ad Qlernrn->. 

Preached at the Primary Vifitation of 
the right %t^trerd bather in GoD 

WILLI AM by divine providence 

Lord Bifhopof£*/£and Welti. 

$At Chard/7* Sommerset, 

Anno T>om. 16$/$. 

Matth, 7. 15. 

Ca'Pete y>obis a p/eudo-'Propbetis, qut tenitmt ad 7>os 
m vefttmentis oViura y fed intrmficus funt (upi 
rap aces. t 


Printed by I o H N B e A L E, for Htmphrty 

Robivfon^ at the Signe of the Three Pigeons 
inPAULS Church-yard. 1637. 

i 3r> 

2 75 



Dr. R A! E i,G h Chaplaine in 

Ordinary to his iWajefty, and 

Re&or of Chedfcj in 



s Ondcrnot^ that in [uch a 
troop c ^/Dedications, 7 
] fet a Learned Do&our 
in the Reare j for it is my 
cujlome in pub like Epifles, 
as in my private Letters , 
To remember my choi(eft Friend in a 
Poftfcript. Bejteies, you know lama Divine, 

M m and\ 

176 f The Epiftle Dedicatory. 


and no Herauld j and there fere foould not fo 

much ftudy priority o/place^ as merit j or had 

1 done bothy in thefe s Ifbould have met with no 

great At/parity, ftn n e vcrtue was ever thought a 

companion for bloud dWfortune, efpeciaily in 

them which can challenge as ^oell an eminency 

o/Defcent^j Knowledge. And therefore to 

fuppoje a difia m here, were bin to diftwguifh 

men at Ordinaries, and make an upper end 

at a round Table. To you then I cannot hut 

feud this wandering Paftor of mine, who a- 

mongfl my other Pilgrims abroad Jbopes to find 

countenance ^ entertainment fro yoM^and^om 

you in ajufi claim* and intereflftobere (Uke/eVe- 

rall fireames in a full channel!) Integritie , 

Learning, and Charity meet 9 and what elfe 

may jpeake a Paftor, good j or a good man, 

glorious* In confidence whereof I tender this, 

with my fel fe (andyou can have no more of your 

hefl votaries than a\\)afluringyouthat you have 

not a truer honour er any where, than with 

Your mod rcfpe&ive Friend, 
and Servant, 
Hum. Sydenham. 




J E R E M» £ 15- 

/ wilt give you Tajiors according to 
my heart , which (hall feede you 
with knowledge and underflan* 

and ifraet is now fickc 
at heart., and her P after s 
as fickc as ifrael. Her 
Difeafcs arc in chicfe 
two, Jgncrancc and lde m 
tatry, and t he fc no lcfTe 
fatall than infe&ious. 
This contagion hach o- 
ver-fpread the Land, 
and amongftfo many hundred thoufands in her 

Mm 2* Tribes, 

Numb. x.4^. 



Jcr. 3- 6- 

Jer.7« !*■ 





Tfo <?W 7>*/?<^ 

TribeSjWhich have bin worfhippers of the true god 
( fo many that they have bin compar'd to the ftars 
of Heaven for multitude) there is buta remnant 
free, feven thou fand left that have mt bowed to Baal. 
Shee that had fo long the affe&ionate and fami- 
liar ftile of the Daughter ef my people, aidin puri- 
ty prcferv'd her Virgin Teats unbruifed (as the 
Prophet fpeakes) is at length become theStr/om- 
pet of the Nations : Vfon every hi^h Mountain?, and 
under every greene Tree y fhee bath flayed the Harlot , 
and through the light ne£e of her whoredvmeshath com- 
mitted Adultery withftockes and ft ones* Thofe Al. 
tan which were wont to fmoake onely to the 
Lord of HoftcS, now caft up their incenfe to falfe 
and imaginary 6 ids : The children gather wood \ and 
the Fathers kindle the fire, and the women knead the 
D ough y to make Cakes to the ^ueene of Heave*. The 
Gods ofiheA&ntonitennd the Moahite have their 
Offerings of drinke and bloud \ when the Mighty 
One of Jacob hath not fo much as a Sheepe or an 
Oxe for Sacrifice. In this great diforder of the 
Chuichj G o i>himfelfewillbccomei^^y,and 
intend* a rifitdtionftolcftcfcvere than fptcdie ^and 
becaufe he will reformer well as vi/stc^kc threat- 
ncth the depo/ing of the old, with the choice of a 
New Prkflhood. Wherein yoa may plcafc to ob- 
serve, firft, rhe manner of Ordination • and that 
in the I>ab*vobi* 3 IvrillfcnA 3 OTgive ye* $ Next, 
the parties to be ordered, and they are intitled 
here ro the word Paflores, 1 will give you Pafiors 5 
\ Paftors according to my heart 5 Fourthly, their 



The gooi Taftor. 

\ *19 

Office, Fajcartves) tbcy (h*P feed y$v \ Laftly, the 
power and manner of that feeding, inrcfpc&of 
their racncall endowments, Sctentta> and intelli- 
gent t&> with Knowledge and Fnderftandtng. 

Dabo vobis> I will give you. 

1 Begin this Dabovobis, with the glofTeofJ/^ 
upon that Mittam vos, of Chrift to his Difci- 
plcs, Luke 10. ?{** efl omnium Je divino mtnijlerio 
ingerere^fedqui a Beodatur^eligitur. Inftead of 
a Tra»flator herc> pray take an Apoftle, who 
gives us the fence, though not the words, No man 
takes this honour to bimfelfe> but hee that is called of 
God^ as Aaron was > Heb. 5,4. In matters of di- 
vine Miniftery, to rttnne> andnotbe/?/??, is 3 not 
to undertake, but to invade it; which invafion 
is no lefle bold thin dangerous 5 and therefore 
amongft the fetves, fuch as prophefied without a 
Vifion^ were called Dreamers ,and not Prophets ; cr 
if Prophets, Prophets of the deceit sf their owne heart , 
and by the Sword and Famine fuch Prophets were 
confumed, 7*r. 14. 15. 

The Scribe that made a voluntary render of 
himfelfc to Chrift^rcfolving to follow him wher- 
fo'crchc went, was refufed with a fecrerchccke, 
Mat. 8. 19. whilft another, that in a religious 
excufe would needs goe bury the Dead (bury 
perhaps his owne dead 5 his corruptions) the 
Lord commanded inftatitly to goe and preach 
theKingdomeofGod, Luk.9*6o. 

Mm 3 Thu c 


P.vs r. 

Jcr. 23.2^. 


.* ier. 
Dom- m Mat. 
Scrm. 6« 

Icron.prrt. 3. 

The good T after. 


Midi l funt 
1'oca.ti maqi.- 
ccclejtas 3 mu?ti 
vocati mn\r 
fin : fedncf- 
cio en elect i 
mpgiflri & 
U .id. 

Thus the intruder upon divine Ordinances 
doth juftly meet with his Quomodo hue introifti, 
Friend how cameji thou father f V\ hen the humble 
man that chides his owne abilities by undervalu- 
ing them, (hall be honour' d with an Amende al* 
tins ,Friendftt up higher, and in that height findes 
worfhip with aflthat areabout A/*»,Lnke 14. 10. 

It is the obfervation of Saint Augufiine, that 
Chrift was boldly invited tothehoufeof aPha- 
rifee, but modeftly deny cd thcroofeof a Ccntu- 
ricn. Audi (faith the Father) in d$m$ erat, in cirde 
non erat, hee was in the houfeof the Pharifec, not 
in his heart; And why? the pbarifee was ambi- 
tious, and pride is not the feate of Religion : On 
the other fide, in corde erat, in dome non erat, hee 
was in the heart of the Centurion^ net in his houfe • 
why } the Centurion was humble, and humility is 
the ground-worke ©fall fpirituall advancement. 
And doubtleffc hee that is thus accommodated, 
is fitted for a facred defigne 5 whither for Gods 
call, ox chice, or employment (fox to call, to cboefe, 
and to employ, aretermes diftin<9) upon which, 
fome of the Fathers playing as well the Cr/7/Vfo 
as the Divine, would have the word voeathn to 
belong indifferently to God and man , eleBion 
properly and folely unto God; the Church (fay 
they) might, and did then^r^jbut not eligere; 
Hence it was that Saint ierome tells his Heracltus, 
That theTe were Rafters and CMinijlcrs in the 
Church, to his knowledge, abundantly titled, 
but whither cf>oftn % or not, he left tothefearcher 
of their hearts , and his ; And thereupon con- 


The '^jood Pa/tor, 


clu Jcs,rhat it was with fome Paflors^.% with fomc 
Aiartyrs,Xljn vocitifunt Afar tyres cr non el(Cii\ & he 
inltanccs in thofe,^/ pojlca to rmentor am Agones ^& 
Career urn y non ufque tdfinem in Confesfionis toLrtutt* 
ferfevervunt; So that, belike, that Paftor that 
fhrinkes and gives ground intimeofperfecuti- 
onyisbm Paflor vocatw i But he that fobuckleth 
on his armour, that neither Sav/-^, the Fager, nor 
the Wbeele, nor all the dreadfull Engines of the 
Tormentor can itartle one inch from the conftant 
profeifionof his faith • He is ekcttu Pafltr, or ra- 
ther Pafttr corwAtus ; the Lord aflbring him, that 
if he be faithful! unto death , he will give him a crewne 
of life. Kev. 2. 10. Bucdoubtlefle, the Father, 
there by the word Elellus, meant rather the eter- 
nall, then the tcmporall ele6Hon ; 7"/>4/tothee- 
verlaftingKingdome,not/^/> barely to the Prieft- 
hoode; For, if we examine the body of divine 
writ, wc (hall finde, that the ufuall liveries of 
God's fpeciall fervants, are in this kindc, princi- 
pally two, UWisfio and VocAtio l or elfe, the Dabo vo. 
bis inthetcxt; lmHgiveyou^ Hence it is, that 
wefb often meete withzmitto Prophet as y and a 
mittet Operants , and a mittam Legates , anda^// 
Ksdngelos-y LabourerSyZnd Mefjengcrs , and Prophets ^ 
andApoJflesy and Ewbafladors, and Angells them- 
felves are under the condition of a mittam vos^ or 
zdabo vobiSyhc fends >or gives, or calls them; And, 
certainly, they were not Co neerly Godsji God did 
not Co fendj or call them. Thofe are not truly Pa- 
ftors, that have not heard the voyce of the great 
Shcphcard, that have not beene acquainted with 

his I 

l(M>rl- : b d- 

Mar. 2' -34. 
Mar. \). 18. 
Mar. 1. 1. 
Mac. 20,73. 




Colofs. 4. 3. 
Aft. M* 

Ifai 6.*. 

i£* ycwr Ttyror, 


y*s whittle, orhisC4/7. 7 ht femes of Zebedee were 
°ut pore fi fur men mending i "heir net 7, '//// the Lord 
caff d them. Math. 4. 12, Saint Paul is in fury run- 
ning to Damafcus> 'till by the grace of God he was called. 
Gal. 1. 15. Nay> the great By (hop, andShep- 
heatdof our foutes, Chrifi Jefus himfelfe, comes 
not to his office without a calling neither 5 lhave 
called thee in rightcoufnes ( faith the Prophet ) and / 
have called thee from the Wombe\ from the Bowells 
of thy mother h *vc I made mention 0] c thj name , lhave 
made thy mouth as a (barpefword, and as apotifbcdfhaft 
in my Quiver have 1 hid thee. Ifai. 4?.i, 2. 

Thus unbidden Guefts may notcome to thefup- 
per of the Lord, and a wedding garment is requir'd 
to the marriageof the Kings fonne ; Whom God 
employes in his fervices, hccalls; and whom he 
calls, he ?/&*?£; ; giveth as well abilities of doing 3 
as authority to doe j And where both thefe are 3 
the Lord hath fome fpeciall intcreft. If Saiut, 
Paul have a doore of utterance^ God him felfe mu ft o- 
penit • If the Apoftles fpeake wonderfully the 
myfteriesofGod, ihtholy Gho/l muft corhedowrie 
upon them in fiery tongues ; If Ifaiahs/ipps be puri- 
fied from their uncleannefTc, a Serafbim muft 
touch them with a code from the Altar. There is 
nothing to be done in fpirituall undertakings , 
without ihisdabo vohis^ l will give you. Hence it 
was , that in time of confederation, certaine pec- 
ccs of the Sacrifice were given or put into the 
Priefis hands under the Law. Exod, 2?. (the cere- 
monies of that age, looking belike, to thole of 


■ > 

The (jo9d Taflor, 


ours) where as an emblem of our ite^ and PrxJl 4- 
te^ the Byihop, in time of ordination, gives a Bi- 
ble into our hands, not only as a rule and plat- 
forme of that which fhoulddiicft us, but alfoa 
facred witneflq of that profeflion, into which wc 
arc bv a divine hand inverted. Hereupon, the //*- 
Irenes of old were wont to fti!e c$»fecfAti$n^ the 
fiRingof the hand) (o it ftands uponrccord againft 
leroboum, as his perpetual! wound and infamy 5 
whofocver would, he rilled his hand > that is 3 co 1- 
fccratedrvhorxheUfh *ndow. of thebafft of the people , 
nedepriejis efthe high places. Kings. 13.33. 

The Church of God is never fo much fenfible 
of hcrBlemim & Difhonour,as when her Paftors 
arc thus fifted out of the very droffe & rubbifh of 
the multitude. And therefore, in the firft planta - 
tionofit, God himfelfe gives o^^janefpccialt 
charge, and Mofes K^iaron^ thac his Levites( for the 
text faies, they were wholly his) fhould be firft/^- 
vend from among the children of lfraell, and then 
their cloathes wafhed, were prefented4j- 4* offe- 
ring before the Lord. Numb. 8. v. 14,1 5,21. 

Now their manner of Severing was double ; 
Firfl: in the initiation of their office, which was 3 
when they were but a moneth old • & then ar rheir 
ct.vfecrAtion^ ar the age of 2 J. which was folcmnly 
done through the im- { ofttioyi o(h Andes , by the fonnes 
of ifraell (Come rendej others, by thefir/t borne of 
jfrael >who were then the reprefentati^e Church and 
in alluhon ro this,Tfo ChurchofCbriff is called the 
Church of the firfl bornc.Heb i2.23.Infomuch,tha? 
thiscuftome of fevering or feparafing from the 

Nn mul- 

r. g. levifh 

Anttqd.b* i . 

Numb ;. T? 
Numb. 8- 24. ; 



Antiq. Lir> 1 



7 he Good Taflor. 

multitude, was nolefTepradifed in the time of 
theGofpc!!, then under the Law- Saint Lukes 
'A£op.ro7s, looking as well to the chriilian minifi- 
ery, asro the Jewifh Pricfthood. Separate mce 
Paid and Barnabas :\£is.i}. 2. And God hath fepa- 
r&ieci mce from mi mothers wjmbe. Gal. 1. 16 . To 
flhew belike, that Gods ErcibafTadors fhouldbe 
diftinft from others, as well in matter ofSanfiftty, 
as choice; Sowcreade, that Stephen, Philip and 
Nicancr were ftparated from the multitude, and 
the Aptflcs (etting them before thcm,prA]ed y wdafter- 
wards laid 'their hands uf on them . A&s 6. 6. 

In which manner of theirs, for conferring of 
holy orders, there was Us our cnglifh hfephus ob- 
fervesja double pofture obferved, &a***i*> the 
impoftionofhand^ in token of con fecrat ion Ads. 8. 
17. and we*™*** t he holding up r f hands , in token 
or ' csnfirmaiion. Ads 14. 22. The firft of thefe 
borrowed from the Hebrewes^ the fecond from 
the Athenians ) who had two forts of Magiftrates; 
tlieonechcienbyz^f, the other by holding up of \ 
hands. And this impfitiontf kinds was primitive- 
ly a cuftomefo hallowed, that there was fcarce a 
remarkeablc Staffing, or Honour, whither fecu- 
!ar or fpirituall, conferred publickly on any , 
without this ceremony oftaytngonofhands^ Info- 
rmicfc, that Saint Paul chargeth ftridlly his bt-Io— 
ved Timothy to keepe him(elfe pure , and to lay hands 
fuddtnly en no manjeafl he he partaker cf other mens 
finnes. i.Tim. 5. 22. 

Here is a good Remembrancer for the Bphod , 
a fit Caution for Aaron himfelfe- that our learned 


I be good ra/tor, 


Prelates admit not fuch into holy orders, as may 
pull either difhonour on themfelves, orfcaixiaij 
on the Church; that thofc they lay their Reverend 
/;jWj on may bcx/though not altogether *•#&* 
swot- nJtn eminently gfcdinallvancty cj knowledge ; 
yetatleaft «rt*iA»sfai irreprihcrfibiks, unreprcve*blc 
cither for Life or Learnings whereupon the 
great Do&orof the Gentiles tells his yong By/hop 3 
that he that is enable of the office of a Beacon, mnfi 
holdc the my fiery of the faith ma pure confcichcc 1 . Tim . 
3.5?. Tiqn felum perttus in rtltgiene debet \ fed c&flus 
monbtts^ Aretim gloffes thai place ; he muft be 
well verli both in the Fundamental^ of Learning 
and the praflicall part of Manners; Infomuch . 
that the Apoftle there, calls Faith a Myftery, 
and a myftcry (you know) Ignorance cannot 
reach to • moreover, the Confcience he defireth 
tobe kept pure, and purity diffolutenefTe will 
not comply with. And therefore he comes af- 1 
terwardswithhis//^f^^;«rinthe io.verfe, let 
thefc be' firft proved $ Probation is required both 
for matter of ability, and deportmenr. 'Tis not 
fafe,no not difcreet to take mens learning or man- 
ners upon truft; Andthereforcj in this cafe, 
the advice of Saint B.rmrdto his Eugenia*, will 
palTe for Authentique/V^/^^tar operterc deligi • 
nonprobandos ; Such as are admitted muft be of a 
tried fufficiency, and their worth, not of a naked 
Eccho, and report ; which hath beene fuch a neg- 
ligence, or rather an abufe, crept into our latter 
times, that with fome enemies of the Churcb,E- 
pifcopall Honour hath beene brought not only in 

S.Bernard, lb. 

4- d: CGi;. 

fat. ad Euep> 





A ve VjVUU J aiiur • 


[fa.$£ 10. 

tocjueftion,but fonic cenfure ; Attfls/WKtAll Utter 
(as fchcy murmureir) (ccsan Ignoramus intocr- 
ders without examination ; And the approbation 
of the next )t<jlicc into a Leclurc^ without licence. 
Hence it is, ihac the Church is fickeoifomany 
Feavers and Dropfies as now raignein it \ men 
on the one fide 3 fo burning with an affected zeale, 
that it cinders and dries up the vitalls of religion, 
Knowledge z *n& Cinjormity. 

On the other fide, men wholly obflruded in 
their! rellccluall parts, fwoln tip withwatcriih 
and~coirupt prirciples^what proceeds from them 
is cruJe and indigeiled,nothingoffolidnourifh- 
ment cither for themfelves or others. And 
v.ieftionleffe, if the blind thus leade the blinde 
je cannot but expect the ambo in fsveam^a falling 
ima th$dike% a dcepe and a double one ; ofa^aod 
aror^ and then the fearefull prediction of the 
Prophet on the L&nd^ will bee compleated in the 
Church , Formtdo^ ejr Fovea, & L.iqucus juper te, 
Fiare y And the Pit, find the Svjre are upon thecal fax. 
24. 17. % 

It was not well, doubtlefTe, with the Watchmen ] 
oflfrael, when Gods prophets complain'd againft 
them, in a Nefcierunt univerfi, They were all blinde^ 
all ignorant. For, what meanes Ignsrance and 
Blindneffe in the Sancluary^ where the Lampe&nd 
the Oy/c (liould flourifh? Is it notafbame, that 
thofe hands which trades have made Mechani- 
call and prophane 3 fhould dare at length to 
weildethe Cen'er^ lay hold on the very homes of 
the /*/f4r,bring the Sacrifice to the doore of the 7V 



The y ood -fa/tot 


mack) (land before God and the congregation as 
his £*0;4fa//ttdifpencersof hisblcfled worda i I 
facraments: Good Lord, what relation have a 
fain tffheera to a Cbxrch ? or a Low, to a Pi* - 
pit ? And yet our later times have, to the amaze- 
ment olmmy, produced (omc, whole tongues 
bavebeeneas nimble at a Sermon, as their hands 
formerly at a Shuttle ; and others grownc as ex- 
pert in dividing of a Text, as in times pall they 
were in cutting of a garment : Nay fomc whom 
Courts have difcarded, and Corp. r i. ions, as men ei- 
ther lazie or unapt for fuch kind or Negotiations 
have ac lafkbeene fhouldred into the Miniftcry, 
and growneasconverfantwith a Bible, as of old 
with an office or a Shop-booke -, and their Pens 
as fluent at a Poll ill 3 as heretofore at a Summa 7V 
talis, or a worme-eaten Record. Sed ambismo< 
tJte,vclpot/Ks mors tjt anon ctpit, ntinam invohisde. , 
Jinat. This is no modcrne calamity, a finne of one 
age or clime oncly, orher places and times have ; 
tailed of the likediforder: infomuch r&at '<£*//. ' 
quit) gives us intelligence of many which have 
beenmccrely Lay if if, and for an itch of tempo- , 
rail preferment (their Bifhopsbeing lately dead) 
have in the vacancy of their See , beenyZmr ., ar.d 
made fuddenly P/ieJls } Et quo milts nunqiuantx- 
tit it *D mx rdiyoms fitri von timuit, He that was ne- 
ver before a Souldier fighting under Chrifls holy 
Banner, was at length made ^Gcnerall of the field, 
and feared not to be a Ccniatt even of Religion it 
felfe, Res detef!*bilis in Ecclefiaf&idi the Father, A 
thing fo diitaftcfullto good men,and ofiuch ob. 

Nnj loqny 




Tie Cjood Tajlor. 

Ste'la heap. 




ocpy to the Church of God, that the Father com- 
playning of thclikeabufesinhis age, perfwades 
Vhgilius the Bifhopto move Cbildebm his King, 
Vt hu)us peccati macular* a regno f no futidttiis rcpettat^ 
in his fourth Booke ofEpirtles, ex Regiftr$> £5. 
chapter. Nay,^w^herfelfe (though fhe much 
vaunt in the Title of the CMotbcr church) is nor 
without her mules and Scar res this way ; Some 
of her owne Sonnes, I know not whether out of 
ZealcoxEnvte have befpaul'd her 
clayming againft her Prelates for their fuddaine 
jumpefrom the Court to the Confijlory y whofefor- 
mer imployments and endeavours were wholly 
devoted, luri Ca/areo, and could give no other ac- 
count ofthcir learning, <%u}m Venauoni& Volupta- 
ubus fladtm. At Connects jhey were but as ciphers 
and margents^ or rather mutes ; whilft others 
fpake, they were Injlar ligni elmguU^ vellap'iciis mu- 
ti) As a dumbe ftone,or a tonguetefTepccceof 
wood, and fuch there were inSacrdCenctlioTrt- 
^tf/w D thefacredand famous Councell of Trent 
was not exempted from this infamy, one of their 
Friers tells me fo in his Commentaries upon the 

• — Pudet h/tc opp rohria — • 
Etdicipotuijfe^ey nonpotuijfe >e[(Ui. 

Now the Ground and Originall ofthefe cor- 
rupt abufes in the Church, Ifuppofc to bee that 
, which Saint Gregory mournlully obtrudes to 
I lomc Prelates of bis Age 3 generally condemning 


7fa goo i Trfor. 


herein the practices of l raitcc and Gtrt»a*y ^ 
where rhcrc were none adn ttcJ to Sacred Or- 
ders- jlnzcomviodi datione without a Gratuity or 
Prefeiu ; not rcmembring, ic fcemes, that fhi^t 
precept of Chriit tohisDifciplcs; Whogiving ; 
them power againflunclcane Spirits,and fending j 
them abroad to cure all manner of difeafes, bids 
them Haile theSicke^deanfe the Lepers j&t f the Dead) 
cafiout Divclts, but wkh this caution gratis auctptft- 
is, gratis date ; neither provide goide your felvcs, 
nor accept any offered you : Loe, freely you have 
received^freelygive 10. The taking of 
a few fhekcls of Silver, and a few changes of Ray- 
mentjftuck N damans Leprofy upon Gehazi, and his 
upon his houfe for ever. And upon this ground 
belike it was, that our Saviour afterwards com- 
ming into the Temple oflcrufalem, with great in- 
dignation o\ crthrew the Tables of the noney chw 
gersj and t&t Seates of them that folic doves : And 
why > why ? The Church is not a place o[merchandife , 
thefelling of doves is dangerous in the Temple & 
ifwe may bclecve the Fathers comment on that 
place, a finnefo hainous, that it toucheth upon ■ 
the holy Ghoft b Columbas vendc re efl de fpiritufjvcJo 
commodum temper ale pcrcipere^ he that makes a rem - 
pora!! commodity by the gifts of the holy Ghoil, 
doth but fell doves in the Temple, tranflatcsa 
Church to an Exchange, makes a houfe of prayer, - ^' 
but a den for theeves . And for this, or the like oc- 
cafion, oncSjmondoomQS another with a peennta 
tua tecum in perditio^c 3 Thy money ptrijh with thee 
Adts. 8.10. 


51. U. 






*lbe Ljccd Tatqr. 

i. Sam.£. i j. 

lob- 3^- 8. 
i. Cor. $. $• 

Pfal. 13. 

And now forredrefTc ofrhofe groiTc enormities 
in the Churches where they raigne ( as God for- 
bid they fhould raigne or couch here in a Church 
reformed) there are two things neceffarily requi- 
red in their Guides and Govcrnours, VigtUncj , 
and Integrity ; that they looke on men fraught 
with f ufficiency and worth : and not tranfported 
with any iinifteror by-refpe&s, either of profit, 
or partiality. 'Tis lamentable, that Ignorance 
and Simplicity fliouldbethus^v^ out the o ■ 
racltsoi God,thatfuchbcafts fhould be emploicd 
about the carriage of his Arkc, which can doc no- 
thing but low after theircalves at home. CMofes 
tells phinely the 7fraelt>e ,Mn}tt0gCi Bovem& zs4fi- 
num^an Oxe and an y^dffe jhall not fl&ugb together j 
Deut.22. that is(as the Father moralls it) Sdft- 
entem cum ft elide non )un?cs inpradicaticnc verbi. 
In the fpirituall plough VYifedome and Folly are 
unequally yok'd ; Knowledge and Ignorance will 
never draw together ^ and therefore wecreade, 
that the Raunge of the mount aines is the fading for 
the wi/de t^fffe ; but the fruitful! hteide for the Oxc 
that treadethout the corne. Send then the illiterate 
a grazing on the mountaines; Ignoianceand 
Barrenncfle will dwell together 5 Bwt place the 

Schollar with the laborious Oxe, dired Learning 

to the ccrm-ji 'eld, and the (ruitjuU Fine tb the gretne 
fuftures? and the ft til rvaters to the p> (fat ed Table , 
and the cup that overftoweth $ from the Vak of death 

to the Path of K/ghtCQHlncfJe> that hee n.ay dwell in the 

Lcufc oft he I or J for ever, 

I conclude this tedious point with the advice 


The Cjovci T a/tor. 



of that devout Allot to hisadwanccd P r of Jjtc^-A 
by way of humble fuitepretuic the fame to the, 
reverend care ol him, whom God's fpeciall pro- 
vidence hath made a fuper-intehdem of his 
Church here • Bcleccbii ghiminthebowelhof 
Chviftlcfus, that thofe which (lull bee hereafter 
paitakers.of his Ddo wte, whom he fhall either 
fandifyby laying hands on, or orherwifc pub- 
likly admit to any fervice inthe Church, may be 
fuch as the Father there f quaies-eut, a President 
andaPatterne unto others- Qutfuntcompofitidd 
mores , probati && [cincltmoruam , parati adobedi- 
entiamjah)etti dddifciflwAm y cAtholici adjidem^fi 'de- 
le: addi[ft*f*tiwtW) Concordes adfactm , conformed ad 
umtatem : this is not all, I yet pre fie cloferwith 
Saint Bernard, Sint injudicio rcUi^n jubtndo difcreti, 
in loquendo mode (if, inprojesfnm devoti, in zelofobr]i, 
inmifericordianonremijfi, inotio non vtiofi, quorum um:ckca'i 
ingress pactjeus, non mokfius exitns , qui Ecc/efias 
Mnfpolicnt/fedemendcnt, qui fama provide ay* ft ■& , 
nee invideant alien*. Heereisall, and that ise- 
nough, enough, I am fure for the matter of ordina- 
tion tis time now to looke on the Parties orde- 
red, and they are defcribed here by the word Paft. 
ors,PjJlors with a qualification • after mine owne , 
which is the fecond part,/ xoiHgivejou Pafiors after 
mint ownt heart. 

S- Bernari- 1 h 

4- dc c en fide- 
rat, ad Eir. 





v i he yooa vajtor, 

P.srs a. 

I -ici5» 

I r. I0«-2I» 

Z)^ Paftores> I Will give you P afters. 

The word PASTOR is of a large dimenfi- 
on^ and if wee traverfe the latitude and ex. 
tent ihercof, it will involve in the generality , any 
Tcather in the C hurch . But becaufc fome of them 
indeed of ftarresfixt in their Orbes 3 have prov'd 
Wand-sing Jiarres^reftrvid for darkenejje ; and the 
Text being in a dired Antipathy with fucb, whom 
the Prophets ftyle, I dole 3 corrupt, brutifb^ defroying 
T^ftors i Let's goe up a little to the Mouncaines of 
Iffiell} to the Fat pa [lures 3 where the Lord's Flockc 
and Folds 1 e 3 and there from the fcriptures them- 
felvesj take a view whom he hath made choyce 
of, what Paflors he hath cull'dout, after bis owne 
heart i where wee fhall finde that as God is a God 
of Providence, foofOrder* And as in all other 
things, fo principally in his Church. And that 
wee may beginne in CMefcs{ for before every man 
was King, and Prophet, and Prieft in his ovvnc 
Family,) 1 1 will appcarc, that the firft foundation 
ofitwaslaidin inequality, God then diftin- 
guifhing her Attendants into three orders or 
degrees, Pricfis^Levites ^etbinims^nd above thefe 
an ^Aaron , as Superintendent and Conmander. 
After Mojcs death ( long after) the people retur- 
ning out of Babylon , wee have a fpeciall mention 
of ccrtaine Teachers in ifraelL which were alfo 
diitinguifhed into three feverall rankes Wifemcn, 
Scribes, Difputers \ and thefc not onely fuccceding 
but ibbordinate to the Prophets which Saint« 


The qoQd Taftor, 


/Whatha glauncc atagainfl: thclcwo, whereis 
thcWtft^ whtrtis the Scribe, where is the Dijputcr f 
i. Cor. i. 20. 

When the Temple was rebuilt, though thefe 
Orders grew into Se<5ts, and in Head of them wee 
Rude EjJencs,PhanJes 3 and Sadduces, yet not thefc , 
without their Primate, and MetropUxtan : And in 
the time of our Saviour, when Sc£h and Orders 
were fo intermingled , that wee couid fcaree dill- 
inguiih them, yet they all joyne in a Superior ; 
and wee meetc with Pri<fls y and Scnbes^nd Elder >, 
flocking for advife t$ the pallace of C/iiaphas the high 
PrieJl.fvUth.26. 3« After thefe, wee RndcPafi.. 
or$) Affiles •, Prophets 1 Evangelifls, and they, thus 
diftinguifhed by the great Do<9or Saint Paul: 
Avdteftly , Elders y Prefbyters, Deacons, and thefe 
under their BifhupTwWy. i.Tim. i. 5. So that 
apriority of degreee and power in the Prieft- 
hood, wee may draw downe from Mofes to Chrifl, 
from Chrift to the Apoftles^ and from them to the 
J Fathers, and Prelates of the Church ; not only by 
Ecclefiafticallor Apoftolicall tradition or consti- 
tution, but, for ought I am hitherto pofleefs'd of 
otherwifefand I would fome higher Judgement 
would enforme mee better) After Gods ownt heart 
and*///r^ri///;*Jnfomuch,thar Saint lerowe*him 
felfe, who hath beene reputed a great ftickler for 
j the equality of Church-men, and a Father that 
hath fometimes rival I'd Presbyters with Strops , 
writing tohis Evagrins, tells him, thus, Vtfcia- 
mustraditiones Apoftoltcas, fumptas delegc &c, that 
wee may knew A foflolicall traditions to bee derived 

O02 frew 

Ephef. 4. 1 1. 

j ■■<,.:■?. res ipfic 
in Ecclefia avi- 

ftJSU ■ 'toil 

vfh aEc- 

cuff aft. -ci juris 
LigJtio ad He- 
verentiam c>- 
bcdtcrdhim t&- 
libus Ecc i fix 
bus exhibejt- 
dam 3 eftjtti 
Dztm : lux in . 
ill a did a E~ 
i- angel. ca 3 

Math. 1 8. 17; 
l,COT. I4. 32. 

Hcb. 13. 17. 
lo. Forb'J.Ir c- 
nicum 3 ljb> 2. . 
cap, i.fa. yj 

*S. Icrotj. conr 
ment. : n E 
ad Tic. cap. 1. 


Parte $. trdfi* 
4. Epift 9- ad 


The Ifood Tajlcr. 

Eft. in Lb- 4- 
t. dift. 2,4. 

* Ecdcfi.-e far 
lid in [uffim\ 
Sacerdotis dig- 
it tate poidet: 
cm fi 'aonEx* 
cr\- qu.-edj.rn, 
& ab om ibns 
eminent detur. 
potc[l t u lot m 
EcrfefiU r ffc'L 
entttt Schifma* 
tx, quot S.i- 
ccrdo'cu S. 
log. advcrftis 


from the old Law ; wee doubt not but of what goh- 

; dition Aaron, his Sonnes 5 and the Leuites were in 

the Temple > Hoc (IbiEptfcopi^ ejre. 1 he fame, Bi. 

flops } Mimfiers and Dtucans challenge in the 


Now, who kfiowes not that Aaron by Gods 
owne appointment was fuperiour to his Sonnes, 
his Sonnes to the Lruiies, the Levitts tethe Ne- 
tbinlms > So that a Bifhop may claime a tran- 
fcendency in the Chriftian Church, evenbydi- 
vine Ordinance and Inftitution ^ or if the truth 
hereof could not be cleerely evidenced out of 
thofe (acred Monuments, ( yet as the fame* Fa- 
ther addesj for avoiding of fadtions, and mini- 
nics, andconfufionin the Church, there is one, 
I eminently. One 3 requir'd necefiarily to fit at the 
! Helmeand Rudder, a Pilot and Steersman in thofe 
differences (A Biflop) othcrwife there would bee 
as many Scbifmcs in the Church , as Palters , 
And certainely, where diforders havebeene 
fo frequent, they have proceeded principal- 
ly through a defect of fupcr/cnrs , who either 
had not the edge of Authority $ or having it >havc 
blunted it* through fome, who have beetle im- 
bark'd wholly in matters of Difcipline, have 
from the difcontcnted fpirits of their age, re- 
cciv'd'thcir cenfure rather of ffrUtusA and -;r?- 
cvjvrol than Epifcopi. And yet it wee lookc tathe 
Analogy of ReaJon x as well as Scripture, wc muft 
cither grant them a fupcrintendcncy,or elfe make 
an abfolutc confulion. For it is here, as it is with 
Infmnncnt?, if all the firings bcunifonsj there 



— mm* ■» 

The < j ood T a/tor. 

I W 

can be no harmony. Thac hand is un'hapen and 
little better than monftrous, where all the fin- 
gers are of the fame length ; Parity ^ in a Church, 
is prodigious. There mull be as wcllafnperwrity in 
Ecclefhtflicke as in Civill government, there being 
required in both, One twincm above the reft, as 
Paul was higher than any of the people from the (hotel* 
tiers upwards^ i Sam. 9* 2. * 1 is not enough" that 
there are in the Church mmou mercers but there 
mud bealfo fottstfc** Overftcrs $ fo Saint Paul 
cfaargeth the Elders of Ephefas, Take heed to the 
Flocke^ of which the Holy Ghojl hath made you Ovtr- 
feers y A£\s 20.28 . The old Rvmanwas but laugh'd 
ar, that would make an Army of all Comman- 
ders, for where there were none to sbey, there 
cou'd be none to governe. And therefore the iYfe ' 
man fayes, that the Church is Tan-jttam acies order 
n<ita y as an Army with her Banners difplayed , 
C^nt. 6.4. And in fuch an Army one Officer is 
fubordinate to another, and a common Souldier 
unto both •, Some v \re Appointed to be thrfc-men.fivne 
ta runne before the Chariots, fome C apt aims of fifties^ 
fome C apt aims of hundred ^ feme Captaines cf thou- 
sands^ Sam. 8. 12. Hereupon Chjirch-mcn have 
beenc by fome refembled untoStarrcs ; tor, as 
in the Firmament above, one Starre differs from 
another both in glory and magnitude, fo they dee 
alfo in the Firmament of the Church here : Ci- 
thers compare thern unto Angels 5 and as there is 
a Hierarchy of them, fo of thefe alfo, the infericur 
Angels are illuminated by a higher order of An. 
gels ^ fo fhould it bewiththofe Angels cf the 







1 ve uooa i a uvt. 



Amcf.Bcl. E- 
ncrv. Tom.*. 

r.ufcb. lib. i . 
cap. 4. 

Church below, the Spirits of the Prophets being 
ftibjetft to the Prophets, and God being every 
where the God of Order, andnotofconfufion, 
1 Cor. 14. 33. Moreover, iris evident, that the 
70. Difctfles were infenourto theo^/?/*/, the 
Letita to the Prufts) even Jure Diztno^ and in 
confenttothis, the Fathers warble fwecriy 3 the 
Bifhops fucceeded the Apoftles ; the Paftors afltl 
Presbyters, the 7o.Difciples$fo that as on the 
one fide, they were inferiour to the Apoftles ; Co 
on the other, thefe to the Bifhops. Which alle- 
gation of the Cardinall (for it is BelUrminesaWc-- 
gation) fome of your Dutch Hotfpurs labouring to 
wave, not onely exclude Bifhops from Apo- 
ftolicall authority, butalfo from fvccefsro* • and 
to throw them cleane under hatches, advance 
their owne Paftors , and can allow them to be the 
Apoftles SuccefTors, Aliquo modo^ but Bifhops 
(as they now arej Nullomodo , fo the fa&ious Frt- 
neker with his Moles fine nervis, 2 • Tome, ^.cbspter. 
But if this fhall paffe for Text, and they can thus 
dif-my tcr Bifhops to crowne their Presbyters ; 
how was it that T/>«^ by theappointmentof Saint 
Paul (fromGojd no doubt, othcrwife what had 
Saint Paul to doe to appoint Titus ?) was leftat 
O eet, to ordaine Elders there in every City, to rejeel 
Hereticks, *nd to fet in order the things which were 
amijje ? Tit. I, 5. And Titm was the Bifhofa the 
RrftBifhop of the Cretians. Moreover, how came 
it to pafTc, that Timothy had by the fame Saint 
Paul, power committed unto him over Presbyters, 
and counfell given him to admit an accufAtion^ or 

not : 

The ^joodT a/tor. 


not; topunifh 5 ornottopuni -h- i Tim. 5. 19. 
And that, Ttmethj was 1 ^//^ too, the tirft 
Bt(bop ot Epbefus*, who can contradict? Now, 
what can thefe inftanccs othcrwife imply then a 
Superiority by divine law? and yct 5 thisisagaine 
lifted by the Brethren from Btjhops to their Prcfiy- 
ten, who may rcceiveanaccufation (as they pre- 
tend) no lefle then others ^ And for any Priority 
Timothy had over the Elders of his time, or any 
Authority to puniih, or not, they ftiffly deny; 
not allowing Him, or any other bifhop^ utium^- 
rum EeclefiaJiicuWy prater forum confeienti* ; \Ja - 
me pus in great hcate would awhile perfwade mee 
fo? yet afterwards blowes his fingers, acknow- 
ledging, that there were in the Primitive 
Churchy befides thofe the Father ftyletho; tS hoy* 
vrotw-ns CMen eminent in the word- certaine/V^y- 
ter^Bifhops he willnot call them, orifhedoe, he , 
reconciles the TermesJ which did only attend 
Governcment; and for proofe hereof, hee quotes 
Qrigen againft£Y//itf ; where the Henrique e\pto- 
bratins the chriftian Doctors for their weakeand i 
fimple Auditors, the Father anfvers s that the 
chriftian Teachers had firft for their Schollars, 
fame that wcre^£«£* w ^7^Probarioncrs 5 and after 
they were approved, didinftitute two Orders, 
Vnwnincipienritim the one ofNev;Jls> which they 
calkdCatecbumem ; Alttrumfcrfeftiorum the other 
of riper and maturcr judgement ^ and amongft 
them fome were prspoftti which enquired only in- 
to the manners and life of others • and thofe 
which were vitioufiy inclin'd they punifhed and 


Eufeb* Lb. 7. 

I A). I j . 

Org. Ti 
contra t 


z. cap. 4. 
- loti.n'c 

■ E P'f- 




Vbe ijCOdTajtor. 

M.n.ig. 17. 

Rom. 1 3 • i ■ 

cherillui them which were otherwife difpos'd 
rovertuc. Thus, whilft he would Enervate Bel- 
Urwwum^ hee doth but EncrvareEcdefi*m 9 and 
playing too much with that Candle,fmdgerh his 
owne wings. Firft, he drovvnes the word Ej>? [co- 
pus in Presbyter, and makes them both one, and 
lb reftraincs them tothofe, and onely to rhofe, 
whom he calls, Laberantes i# DccJrina $ yet after- 
wards he new ranks them againe, and in one file 
places his Predicants $ in another, Govermurs* 
What's this, but that Prelates themfelvcs will 
allow inferiour Pallors? That there is idem Mi- 
tirjlerittm ^but Diverfapotcftas; and thatthcy difiev 
not, Jgucadvirtutem Sacerdotii^ but quoad potent Urn 

There are fome (and I would there were not) 
turbulent Spirits in our Church , which are at 
fuch defiance with the Romifh See^ that they are 
impatient of any other- and whilft they endea- 
vour to difpope her, they would un-Bifhep all Ckri- 
ftendeme. For mine owne part } a Papalllurijdiftion, 
I equally renounce, and difapprove 3 as a Prero- 
gative both infolcnt and ufurp'd , but an Epijco- ' ' 
pall doth not onely ingage my confent, but my 
obedience > and that upon a double tye, oiReafon 
and Religion. If I fhould not rcfpe<3: order, I were 
abeaft • if not the Ordinance of my Church, a 

Saint Paul requires fubjecHon to higher pow- 
ers on a flrong ground, becaufe there is no power 
(faith hee) but of God, no power, no civill one 
(you'l fay) nay,no Eccle/iajlicke neither $ they are 


The good To/tor, 


beth the Ordinances of God, He hath a finger in 
them; f hey are after h/s cw^e Heart ; and he that 
dothoppofe them, the Apoitle tells you what 
he purchafeth; what? Contempt I yes, and only 
fo? No, Condimvationtoo^ Rom. 13.2. 
• 'Tis well nigh growne proverbially now, in the 
EPglijh Church, no Bijhop^ no King j and if nei 
ther £//£*/>, nor JC/^ 5 howa6W? God profefleth 
Method and Order in his univerfall Governe 
ment • and without thefe, there would bee fome 
manifeft Breach and flaw in the carriage of infe- 
rior things. He knowes, that Equality lookesto 
Anarchy, and Anarchy to Confufion. And cer- 
tainely Epifcupall honour hath gone downc the 
winde, fince this dreamcofydmy firftftarted in 
the Church, fince the Ltvite hath beene ftript of 
his proper portion , and fed with the naked bene- 
volences of the people. Geneva, doubtleffe, was 
well pleafcd i when Bi/hopricks were firft analiz'd 
intoPenfionsj when the large revenewes of her 
Church were un-ravelld to a ftipend of 40. 
pounds per Annum , The Layicke, whofe religior 
lieth mod in his purfe, little cares how the Oxc 
beemuzl'd, fo he have the profit of treading- our 
the come ^ Infomuch, that her great Presbyter 
Calvtne himfcife, (who before, had laid the Au- 
thority of the Church in the hands of the people 
and thereupon made ftipcndaryj in his commen- 
taries on t'lelefler Prophets, fadly complaineth 
ofafhort proportion and a flow Paie. And in- 
deed, the Glory of the Paftor hath nota little 
wrap d and declined, fince Divinity hath beene 

Pp fo 



i ve gooa rapor* 


i.SanM3 zl « 

fo much acquainted with the Stipend, and the 
Trencher. V\eeraifeDo£i:rinesnow-a-daics ac- 
cording to our pay ; fill others Eares, as they our 
Hands, or Belly : put Honey in our Sacrifice 3 
inftead of Salt -, fweeten our difcourfc to the pa- 
late of our Contributors ; Wccfing of their pow- 
er, and cry downe our owne; Adde vigour and 
quickneflfetothofe temporall hands, which can 
only binde and lole, on Earth, no more ; and 
(hackle the venue of thofc fpirituall ones., which 
as they lofe or binde on Earth , fo they Lofe 
and B inde ? n Heaven alfo. 

Wee have fo long untwiftcd the power of the 
Clergy, aa! woond up that of the Lajickt^ that 
now we are intanglcd in our owne webbe, flruckc 
through with our owne Darts. Saint /Whad a 
time, when he could not onely threaten his Corin- 
thian with the Rod^ but the Galuhian with the 
Swordloo, with an Jbjcindamur quids fiurbantvos i 
Let them bee cutoff that trouble you ; Gal. 5.12. 
Butnow, our £word is not only Blunt, orlluftie , 
but wreftedoutof our hand; andhowtoregainc 
ornew-furbifh it wee know not. The Philtjtims 
have not left us rom&ch as sl Smith i*lfrdeH'> So 
chat> it fpceds now with the poore Paftors as it d id 
then with SWjheartlefTefouldiers., who had nei- 
ther Sword nor Speorefor the day of Battle. Wee 
have fo long given advantage to the meerefecu- 
lar power, that at length our Sword 'isbcate* into 
I the Sit be , and cur Spearc into the pruning Hooko ; The 
I penall ftar.ite hath a Jirkc at us, and the Bench 
I begins to ufurpc that Authority which hath been 



The good T aft or. 


formerly peculiar to coniiftoriall proceedings. 
This is our mifery , and this miicry wee h«*ve pul- 
led upon our felvcs, partly by iniinuation, partly, partly by puJllanimity, princi- 
pally by onrownedifcords. ( Qftot Capita, tot Dog. 
mata, So many Opinions almolt, as Paftors, and 
Fa&iai}s,as Congregations : One is to: PahI, ano- 
ther for Apollo, another for Cephas; This man is a 
Ca/vinifl, that a Lutheran, and a Third a Carth- 
mtthian ; Infomuch, that Religion begins to 
lookcafnuint, and hath one caft for Geneva, ano- 
ther for Rhemes, another for Amfttrdam. iM«lti 
I hodie in Eatefia (faith Saint Icrsmc ) Mnpaftores,Jtd *jf* m 
dejlruc7tres,fed Lnpi.fed UMercenarii, ddquos nihil \finft* 
pirtinetde Ovibut, nifi nt deverantur ; There are 
many at this day, in the Church of Chrift, under 
the name of Pa (tors, which ante to you in Sheepes 
c It-thing, but inwardly thy are Ravening Wolves • 
They pretend feeding, bur the event is devou- 
ring the flocke. Nihil abomindbdih ,quamckm fie, 
qui cuflodire debet, disfiptt, faith the fame Father, j 
There have beene a long time cluttering about ' 
this Vineyard of the Lord, the Brownifl, the Ana- 
haptijl,thcran9iltjl, and of late the Perfcclijl^ and 
that wee may lay all the heads of Faction upon 
onefhoulder. the Catharifi^ a Seel:, long fince 
cried downe by the Fathers, for Heretical?, but 
now Buttrefs'd a d Back'd up as the maine Pillar 
of Religion, the pdUjhed corner of the Temple, and he 
that is not hewed out for that Garbe, hath the 
fpittle of the multitude rhrowne in his face, 
weares the afperfion of a Libertine^ and of late , 
_______ P p 2 the 


3 01 

I tie \jooa jrajwr. 


the broad Livery ofaSycopbant^ or Knave. Good 
Lord, that glow-wormes and rotten Stickes, 
which were wont to glimmer only in thedarke, 
fhould thus fhine more and more unto the per- 
fed day; That this dull candle which hath beene 
fo long hid Cinder a Bufliell, lhould atlengthbce 
fet on a candlefticke, and give fo proud a light to 
all that are about him* There was a time, when 
Fa&ion was neither fo ftrong nor fo bolde, when 
tl cchiefc Patriarchs , and Founders ofithadfor 
their Cities of refuge only Woods and Barnes , 
and their Difciples but the Suburbs and Of a II of 
the people; But now, forfooth, the Fare Tree 
muft bee a dwelling for the ftorke, and the lefty 
Cedars fprcad their boughes over them, great men 
arc become both their Profelytesznd Protelhrs* y In- 
fomuch,that the Cultures have their nejls, andthe lit- 
tleFoKes their holes ; They Earth themfelves in 
Corporations^ & Peculiars ^vthcrc they arefhot-free 
ofthe power ofa ConfiJIory 3 &nin)ungendo manda- 
mus cannot reach them, or if it doe, a common 
purfe defends them both from bruize and batte- 
ry ; So that the mouth ofthe Canon cannot reach 
them, the Thunder-bolt of Excommunication not 


fo much as fcarre them ; and then Ceremonies >and 
the Surplice^ and the Rochet ', and the Myttr too are 
no better then remnants of Supcrftition, weeds 
Bal?yloni[hy and ApocryphalL But oh, that Aaron 
would remember he had a Rod , as well as Oyle • 
Difcipline, as Inftru#ion 5 that where the one 
cannot fupple and make pliable, the other may 
bridle and reftraine SchtJmaticaUmd contentious 



The (jood Taftor, 


S fir its • that fo his Rod may be ever budding, hi* Au- 
thority grcene an dblo fronting, to the Glory of God , 
the flourifting of his Church, the conformity of 
hcrSonnes, the concord of her Paftors, and the 
Peaccofusall; F;*/fy, Vnity^ Vnity the Church 
groanesfor; O, let this Dew of Hermon dropp plen- 
tifully en the Itttle HtltofSyon^ Let this precious O ynt- 
mentjo overflew the headoj Aaron , that it may runne 
downe hi* beard, and from thence to the flirts of hts 
cloathing ; That fo there may be a perfed Har- 
mony in the Church, that wee may fing joyfully 
together the fong of Syoninoiu ownc land 5 that we 
may be all Paftors as wee fhould bee, Paftors after 
Gods owne Hearty Paftors feeding his flocke in 
love, feeding it as it ought to bee fed, with Know - 
ledge* m&Vnderflandmiy which is mylaftparc. 
PaficntvoS) They fiat Ifeede you with Knowledge and 

T Here is no Paftor, properly, without a Flocke, Vm 

*■ no Flocke without feeding it, no true feeding 
without knowledge and underftanding; which 
like Salomons two Pillars are to bee fet in the 
Porch of the Temple, in the very front and en- 
trance of our Miniftery. Knowledge dire&s our 
feeding, and Vnderfiandtng doth wield our Know- 
ledge* and God enlightens our understanding \ fo 
thac the Paftor after his he ut muft both fare and 
intelligerty and he that doth not, feeds not a flock, 
butbetrayes it. InthatD^r/^WfofChrift 
to Saint Peter , there is a double key left for the 

Ppj GoJ 

- 1 ■*■ . _ ._ 





1 he yood Tajtor, 


Ephcf.4.1 1 


Stella map. 6. 

Government of the Church,the one o l power, the 
ether of knowledge, and both thefc by Divines 
refembled to Zaibarys twoftaves, Bauty and 
Bands, DottrineandDifciplw, of power and £>//- 
cipliHe the rafter had his (hare inthelaftpart; of 
Knowledge and Doclrine hee challengeth in this, 
which is foelTential to the condign of a church- 
man, indeed, that without it he is not a Paftor 
truly,but animpoftor or deceiver 5 fnfomuch, that 
Saint Paul carefully diftinguifhing betweene A- 
pojlles and Profits, and Prophets and Evangeh 'ft s , 
1 and Evangelifls and Paftors, fets Paftors and D<?- 
#0017 together without theird.fference, £/^/. 
4. 1 1. And the reafon Saint *s4*%uftt*e gives to 
his Paulinas, Cupiprtdixtjjet Patfores , fubjur/xit Do- 
lores ,utinteUigerem Pafieres ad Offciumfuum perti- 
nere DccJrinam, in bis 5?. EpifHc AdPdnlinum^ 
he joyneth Pa/lor sand Doff ours fo neere together, 
becaufe Doctrine is required to thcOffice ofa Pa- 
ftor. And indeed blind* obedience is but an ill 
Nurfe for the people \ to thefpirituall perftfti- 
on there is neccflarily requir'd a growing up from 
knowledge to knowledge, from oneVertueto anether. 
And therefore Ignorance is fo fane from beget- 
ting Devotion, that it ftrangleth it • Tis the mift 
'and fog, and dampe of the multitude- the darke 
LantherneQ? the feduced Church, which is not one-, 
lyclofefhut to it felfe, but to all that arc about 
it. Ridiculumefti utin'tfp*atlttQTeft^c&cu>s fit, Do- 
ciourjnfcinsi 'Tis beyond common abfurdity,to 
make a blsnde man an Overfeer • an illiterate one, 
Doctonr of the chair e. Prophets of old, yen know, 


The (jooi Ta/lor. 

were called Seers and Rulers of the people^ lien oj 
gcedEyes ; Infomuch, that when Mofes was to in- 
campe in the Wilderncfle, hccdefircd Hobab not 
to depart from him, Becaufe hz (lioulcl be to htmtn- 
fleadvfeyes^ Numb, 10.31. A Pallor or Gover- 
nour with the people is as the eye in the body, or 
the apple in chat eye 3 or the quicknefle and cleer. 
nefle in that apple $ 'Tis the Organ by which 
they fee, and are indeed blind without it. Hence 
they have their double Title oi Seekers and Watch- 
men, bath for tnduflry and ferfpicscy. And there- 
fore Mofes is commanded to tell tAarou from the 
mouth of God himfelfe, that hee that tvxalame or 
blindc might not approach to offer the bread of his God, 
Levit. 21.17. So choife he was of admitting fer- 
vants about him with any w(r^4//blemifn,that he 
would not brooke zcorporall. 

When the lebufus in the fight of David had 
layd their Blinde and their L&wt upon the walls of 
leru[4em y the Text faith 3 They were hated of Da- 
vids (oule % and not permitted to come into his houfe ; 
and he that would goe up to the G 'utter , andjmite the /e- 
hufites fbould bee his chief e Captaine and Commander, 
2 Sam. 5, 8. And in truth, what have the Blinde 
and ihtLame to doe with the walls of ierujalem f 
What On are or inheritance hd.vtlmpetence.ani 
Darknejfe in the Temple of the Lord I What harh 
Ignorance to doe in the San 3 nary , where the L amp 
and the Oyle fhould flourifh I Davidhztcs it with 
his foule, the man after Gods owne heart will not 
fufferthemto come under his roofe^ the Cap- 
taincs of ijrae/lh&vc a commaund to fmite them ; 



Numb. To. "t. 

Jcr. 10. 21. 


1 Sam. 5". 8. 

— .— 



Math. 13. 19* 

D:ut. if. - 

7 0* l/oorf Tajior. 

pfei. 13. 

r "a1. m; 1. 


the Gofpell it felfe denouncing her bitter woes 
againltthe bltndeGuide y and the Law prohibi- 
ting any thing that was Lame or Blind* to kee offered 
in Sacrifice to the Lor d.Dcut. 15. 21. 

Thus the Ignorant is totally cafheefd from 
the office of a Paftor; and they only admitted 
that are paftorally accommodated, that have their 
JWand Staff t to comfort, Knowledge and Vnder- 
flunking 5 And he that is fo harnefled, muft not 
only Ieade forth his flocke by the pleafant Wa- 
ters, but he muft alfo feedc it in thegreenepaft- 
ures, in the Path of RighteoufneflTe, that the lo- 
vingkmdncffe of the Lotd may fo How him ali the dates 
of his life. Saint Augufitne paraphrafingon that of 
the 36. Pfalme. Thy Rtghteoufneffeislike the moun- 
tains of god verfe 6. doth by Mountains, there, 
underftand Tafton. Chriftis the Sunne of Righteouf- 
neffe^and he firft rifeth upon thefe Mountaines of 
his y bis Paflors y and having£nlightnedthem,he 
cafteth his bcames upon the leflcr hills, and 
from them, to the Valleys below, to the people 
that fit in darknefle and in the fhadow of death : 
This made the Pfalmift fing, / have lifted up mine 
\ eyes unto the Hills, whence my comfort and health com- 
meth : So that there is no comfort to the inferiour 
people, but from thofe Hills which are above 
them^ no light to them that fit in darknefTe, but 
from that Snnne which cafteth his Beamcs on 
thofe fpirituallMountaincs, The after s Rafter his 
ovone heart : And therefore we finde a three-fold 
expoftulation of Chrift with Saint Peter, if thou 
lovejl me feed my flocke; if thou love (I me, &c. Eve. 

The Cjovd TajloT. 


ry Si we dilrgis was fcconded with a Pafcc oves. No ' 
feeding then, no love to Chnft; Saint Gregory 
will rcllus Co 5 Si dikclionisefl tcfliwonium cttrap.ijli- 
oms^quifqzis virtutibus polUns grtgem Dei pajcerc re- 
nuit ^p&jhrtm fitminum convincitur non amare 3 in the 
fi rft of his Pajtoralis) 5 . chapter. A feeding then 
there is ftri&lyrcquir'd, both by duty and com- 
mand; and we hcare many a fearefull volley and 
Thunderclap, as well from the Gofpell as from 
the Law, rowzing the fluggifh Paftor to an in- 
duftrious vigilancie and attendance on the Lords 
Flockc. But becaufc we arc fallen into thefe 
cenforious times, where they deny any kindeof 
feeding, bin predetjixg • or any kindeof preach- 
ing, but Sermoning ; or any kinde of Sermons 
edifying, buc the haftie fancies and voluntaries 
of fome private heads; when fuch come not pro. 
perly within the verge either of p* flaring or pre** 
cbing; butthcApoftles^ ^^ that hunhgarru- 
lit** Saint Paul fpeakes of, thofe vainc Bd lings 2 . 
Tim. 2. 16. which as in fome, incrcafe to more 
Vngodlincfle, fo in others, to more Faction. 
Seeing then I fay, wee are fodangeroufly befet 
with cenfurcs, that wee muft either feede accor- 
ding to fuch mens humours, or clfe have our 
mouths fhut up with the imputation oidttmbe 
E>ogSy let us from Chrifts threefold commaun J to 
feede, obferve a threefold kinde of feeding,*?;^*, 
Exempted Unporali Subfidio: I fhall beg your pa- 
tience for a touch at either, and I have done. 

Vix&Vtrbiy There is a feeding by the Word A - r 





PfaI.T 4 i.£. 

a. Tim- 2. 4. 

Tfo (food T a (lor. 

\ l&cob- fk l r o- 
n. 1, 

and that is either {w lp(lruclwnern^ ox per Reprehen- 
fioncm. Now InitruSion hath two Breads ( faics 
Saint Bernard) from whence her milke flowes- 
The one is for Saint Pauls *Babe 3 1. Cor. 3 and 
from that Jroppeth Lac confiUtionis^ the other for 
his ftronger fort, and from this Lac adhcrt attorns $ 
both theie to be adminiftrcd with gentle hands . 
forrmutfy is advifed. The Servant of the Lord mufl 
not (irive t but bt gentle unto all men , tn meckenefje in- 
flrncl: -get hers ^2. Tim. 2. 24. And in this cafe , 
Bar nab a* prcvaileth; The Sonne of confoUtion hath 
bixftea 9 theman of thunder hath nought to doe, but 
i'hi gentle Windc^ the [eft fire, and the pll Vo)ce , 
:l p tcious Balrr.ewhtch cures theuounde^not breakts 
th' head* 

Pe" rep-, hen/lone** ft/here Inftru&ion by the word | 
prevjyleth not,Reprchen(ion muft,there muft bea 

vi,ig b) the Prophets 5 & a flaying by the rvordes of our 
wo'rth, and then. Argute Objurga, 1 nc re pa , faith 
Saint Pw#/; Reprove, Rebuke, Exhort- But 
how > cum mm patient ia ejrdocitrina, Co that,thofe 
who are of a vicious converfation, are to be rebu- 
ked; others more religioufly inclined, exhorted, 
butall \v\t\\bng fujfering and Docirine 2. Tim. 2. 
4. Hence it was, that in the Arke of the covenant 
\ ftis a Poftill obfprvation, and I pray take it fo) 
was placed the Pot of Manna , the Rod> and the 2V 
blcsoftbeTeJlamcnty to typifie belike, thatintbe 
trucPaftor, who is a living Arke, there fhould 
bee the golden pot of Manna, Sweetnefleof Ex- 
hortation,and this y.oadbonos^ then the Rod Bud- 
ding: Difciplineand Corrctfion, and that quo- 

The Cjood Tajior. 

l G 9 

ad Jutes, and laftly, the two Tables written, 

Knowledge and Vndcrftandir;:, Judgement and 

Difcrction : and thek q*4* J vrmes. And for this 

rcafon it was, that joiomon fc: irgraven in t!ie ba- 

fes of the Temple, Lyons , Oxen^ and Cherniins, 

(.Kings?.*?, moralizing by the Oxc Gentle- 

nefTe: by the Lyon, Aufterky :by the Chcrubins, 

Knowledge: and therefore the pjfto* afnr Gods 

orvne hem mud be in refpedt of the good, C\€w~ 

fuerusfif theobftinatc^c^ff/^ofbjch^^/V^/and 

Dt(cre:us. I know- the Scriptures mention a bro- 

ktn heart, and the brui zed reede, and thefmo.ihwg 

flaxc • and for fuch is ordained the fpiric of meek - 

ncfle, the StafTe of comfort, and the Okftcro vos 

fir mfcricordias Dei, Rom. 12. 1. On the other 

fide,wce meerew.tha Stiffc Neckc,and the Iron 

Sinew 5 and the Heart of Adamant- and there 

the Hammer mud be employed that brcaketh the 

(lone, two edged Sword dividing afundcr thtfoule-^ni 

ibeffirit, the very joints and the mtrrocv. Heb, 4. 


Is Piety then bloflbming ? flialf I not cherifh 
it? Is WickednefTe branching forth ? fhall I 
not prune it? fhall I make a Pulpit, the Throne 
ofFalfhocde. fhall I teach God to lye? fhall I 
bitter verttic, and fwceten vice? Call Light, 
Davkenefle, and Darkenefle Light? Am I not 
Gods EmbafTadour, his Herauld ? fhall I pio- 
claime Peace, where there is open Warre ? dcale 
with the Dulcimer and the CymbaH, when I 
fhould be at the Trumpet and the Fife? 
fhalll fingof mens providec e when I fhoulJ 
Qjq 2 cry 

Rom. 12. i, 



i oe tjooa i-ajior. 


Vh Aug 

cry downc their OprefTi on? magnify their Religi- 
on, when I fnouid fcourge their Hypocrify ? 
; fliall I apply Lenitives and Oyles, where Corra 
fives are more proper! ftroake a fore, when I 
flheuld bruize it? Laftly, fhall I indeed of the 
Rafor, come with the Brufh 3 and the Combe? 
when I fnouid launce or cut off a growing Info- 
lence,iha!!l curie and frounfeit? No, bucason 
licie I condemne the rough hands ofEfau, 
fo on the other, the foft voyce ofiacob; as well 
him that gripes the render and relenting Con- 
ference, as him rhat will not fcarifie theimpoft- 
urmtrd and corrupt* There is a time as well for 
Lightning and Thunder, asforRaine* andall 
thvfe from the cloudes above, from the Minifters 
oR : od, who are his fpirituall cloudes ; upon 
which the Fathers have many a dainty flourifh , 
and continuing thtMeta^or^ drive on roan Alle- 
ge v, and Cay, that when God threatens by prea- 
cher s^Tonatpcrnubes : when he doth wonders by 
them , Corttfcatper nnhes : when he promifech ble s- 
fingsby thzm^Tlmt per rubes. Thy menj Lord is 
in the HccivcnSj and thy truth reacbetb unto the chtids. 
pfa!, 108. 4. By Truth here, Saint i^dugtCum 
nr.dcrftands the Word, and by the Clouds, the 
Teachers and Difpcncers of ir. Now how can 
we that are but Earth ( frith the Father ) know 
that Gods mercies are in the Heavens I Mitte/tJo 
veritMem\uAmu{(\Hc adnnbes^ by fendinghis truth 
unto the clouds, by revealing his word to his 
• faithful! Ministers, which like thofe bright clouds 
' Z ac . 1 . 1 .flhil»k>e their \hmers of run to (Very g ratfc of 



The (joodTPaftori 


the. field* Every maa that is but asthegraffcof 
the Field, fliall know that thefe nae/c;ies ofQod 
are heavenly, and provided for him ; if hce fac- 
Iecvc in the.tnnh of that word which God rca 
cheth unco his clouds; or rather in thac truth 
which is Yord comrrK'Jj with the chu-ds^ and 

even foil I fee* 

Now, though PAJlors arc Co compar'd unto the 
clouds, that they can lightened thunder as well as 
rawe^ yet the m/^ is moil fruitfull to the paftu- 
ring of their Flockcs. Ic was a fearefull judge- 
ment, God was,preparing for ludab his Plant,and 
7/?^/ his Vineyard,, when he threatned it with a 
Mandabo nub I bus nipluant frper nw, / will command 
the clouds that they raine net on it, Ifai. 5 . 6* And 
certainely, thatPlafit cannot, btitwither; that.' 
Vineyard; but grow into batrenneffcj and inftead 
ofthe Grape, brings forth the Thome and the 
Brier, which is no: refrefhed with the Dew of 
Heaven, not watered with the droppings of thefe 
Clouds. And therefore, the Church had need' to 
pray, that her Pastors bee not fncha3 Saint lade 
cMsC/otidnvitkovt water (dry and ignorant Pa- 
llors ) or Saint Ptttr, Clouds carried with a !t>ri- 
pcH ( turbulent and factious Pasters) but /o^s wcU 
ballanced chads ,xbo\eboulcnj 'Heaven (ashee (lilcs 
them) which dropdownc the fruitfull dew, and 
fend the joyful! raine on the inheritance $ Pallors 
that can feed as well by inftrutlion^ rcprchcnfic \ \ 
by kntipledgi) as undtrlUniiyg* 

el. 1.7. 

Jucfc : :, 

I 7. I o . 

As there w as beiorc a feeding by the Word 3 fo 
Qfl 3 ha 


V z 

Ike (jood Taftor. 


here a feeding by Example too- our Life muft 
preach 5 aswcllasourP^r/>(f^ Anion, as \nHru- 
clton. Titus muft not onely fpcake the things 
which become found DgUrine \ but in all things 
bc/ides , Hit muH pew bimfelfe a pattcrnt of good 
workes, Tit . 2 • 17. Non decet hom'tnem dttcatumfuf- 
cipert, qui nefcit homines vtvtndopwre, faith Saint 
Gregory^ hec that hath the charge and go\erne- 
meut of others, fhould asfarre out-ftripthem in 
Example as in office* Thofc whom the Scriptures 
fo richly cloath with Titles of 'Light j and Candles* 
and Burning Lamps ^ fhould fo fhine before men, 
that they may not onely heare their words, but 
alfo fee their good workes, and then GUrifcabunt 
pattern^ they fhall glorifie their Father which is 
in Heaven, Vocem virtuus dabis^fi quodfuades^\ 
prius tiki cogno[ceris per fuafffe^ vahdiar operis y quam 
oris vex, as Saint Bernard fweetly, in his 59. Ser- 
mon upon the Canticles. Hee that will worke a 
reformation in the mifcarriages of others, muft 
fir ft cjreumcife his owne ; Si me visfltre> delta dum 
cslprtus-^ If I will be a curbe to others, I muft 
firftbeabridlcromy felfe. The Paftor hath not 
fo great aconfliftwith the^rtfofthemultitude, 
as with the t^e\ which is more a&ivc and intent 
upon what hce pra£h'cetb,than what he dorh prc- 
(cnbc; and this is rather their wadntjfi than their 
judgement, fince examples are not totally to carry 
them, but precepts. Nazianzcn* you know was 
wont to ftile great men, Speaking L&wes, and un- 
printed St *tt4tts • they were firft Lawesand Sta- 
tutes to themfelvcs, and then they not only fpakt 


The goo 1 Ta(lor. 

obedience to others, butulfo impnj/d and io»* 
manded what they fpake, Bom mates predicant tun/, 
SdliQtum Doclrtnx, the integrity and manners or 
the Preacher is the fait of his Doctrine- And as 
that Salt which E/tJh.iCdtl into the Spriiig made 
the waters fwcet, which were before bkter and 
unfavoury, fo fhallhis convcrfationfvvcctenhis 
precepts, though they ,'eeme never fo bitter and 
untoorhfome to the people. He that will be great 
in the Kingdomeof God, mult both teach and d,e> 
nay, if he teach well, hemuft firft doe, and then 
teach. EtiUbius tells D snafus and Tbcodofius , 
F*cite><Jr }ofcAfT4tduate\ Chrift never laid } Qj 
frfidicAVirit volumaten patris met y fed qui fear it 5 
Not he that preaebctb, but he that dottb the will 
of my Father which is in Heaven, fhalteruerinto 
tbtKtrjgdvmz of tlcavcn: Subtilittm ve?bor:t?n Do* 
3 or & Hon ppcrun?} eft qu^ddtn hits (Utr i*m injhuo^ 
& fumm fine fruflu per tr&nftCHSi faith the fame Fa- 
ther ; This feeding of aFlockcby words onely, 
is buta flight fanning of the ayre, a thin cloud of 
fmoakc, that in the rifing vanifheth • and what 
is this to the fubftance of Religion > Surely, no 
more than the (hadow of it. Give then CamcUnns 
ayre , and Mc?j bread. There arc many intruders 
upon the Santfuary of the Lord, whofe Bells tin- 
gle fhrewdly$ but their Pomgranate buds not 
forth ; a wife wee heare of, but no fruity as it* all 
Religion were planted in the tongue, none in the 
hands. Gods Word is often in Scripture com* 
par'd toa Sword, anda Sword > owcana tongue 
brandilh without a hand ? And therefore the 



Kings :.: . 

Mac. j\ 19. 




t.i & trafitM \ 

S. H:crorj 

Caiu. ?,li. 



"ibe Ljood T a/tor. 

, ail [ul' 

iwect Singer of tpttlKkycs of the children of Sy 
on, that they had Exultationes Deimgutturt^ & 
ehdium btpenner* in mam \ not only the high prai- 
fes of God in their mou:h,but a two edged fvvord 
P&i 14^. 6. '. in their band. And uponthishinr, bclikeitwas, 
tbatChrift grounded his Fac fiit; & iriits^ not 
Teach this, but Dnthis> and thonjbslt live, And 
thettbre y cm Predicants of old were called opera- 
rieS} quia epere magis qttam crept adie are debent, as 
Stella gloffesthar, mittet Operarios fuesinwefjem. 
Lnke io. 6. 

As there was but now a vc\ball and morall 
kinde of feeding, fo here a corporally Before, by 
I nfhucftion and Example, now by Distribution ; 
There Practice muftconfirmeourdoftrine, here 
Charity our pra&ife. And this is Saint Pauls [u- 
per omnia wduimim^his vinculum per feclionis Col. 3. 
j T he chiefe part of that religion which Saint James 
C2L\\spura y & immacnlatafixVi % Vifitctbc FatherLffe 
dnd the Widow in their afflitlion, relieve them? and 
then the other will follow, tboufialt ktcpe thy-felfe 
un (potted of the World. James x, 21. Alfonr pro- 
\ fefronof finceriiy without this, isbutatincling 
Chriftianiry, no better then the Apoftlcs Cy m- 
ball,or his founding braflc. Let our congrcga- 
tlonsringof juftificationby Faith only ; you know 
who tells you without worke,, Faith is a dead faith* 
lames 2. 17. He that giveth us tongues to fing 
aloud of his Righteoufi eflc, doth alio teach our 
hands towarref or birn, and our fingers to battle. Our 
Adtions fight more for our re!igion 3 then our words 
Pfai. 144- *. lean. Hce isa Re&orindeed (faith Saint ^<iu- 


! Pfal.51. u- 

The (joodT a/tot 


g* flint) that doch as well retrefh the hungry wi 

jcrummcs of bis tabic, as fecde. the ignorant 
with the bread of his knowkdgc;£r^x^>- *udk % c)*$ 
litiguamloqucHtcm^ cu)usexpt&at dc iprrrigen- 
tern. Let then, our Hofpitality preach as '.v-ilas 
our Pulpit- our Almcs fade then our D 
trine. Nature doubtlcffe, intended nothing in 
perfluous,orin vaine; fo that, God allotting us 
two hands, and but one tongue, wouldhavc us \ k 
diftributc^swcllas talkc, communicate by cu: 
fubftance 5 as by our knowledge- where the mouth 
is alwaies open, and ihebowellsftmt, wee have 
juftcaufc to fufpe# that mans religion for im- 
perfeft; feeing God is a God of compafTiQn,as wel 
as jeloufie.Betweene three Sermons a weeke,and 
butoneAlmes inanage there is no proportion; 
Let us as well fill the poore mans Belly, as his 
Earcs^that is the way to glorify God : and thanke 
us. I cannot but grieve at the SavagenefTeof 
thofe difpofttions; that for bread, fometimes give 
but a flone, for a Fifh a Scorpion . a houfe of cor- 
rection, inftead of an Hofpitall; a Whip foran 
Almcs. Bleffed arcthe merctftiUyfor they frail obt dine 
«wrjf>andby the fame tcataRJBkrfed are themerci- 
Ufri) for they fhallfinde no mercy. If lam thus 
unnaturall to my Brother whom I daily fee, what j 
refpc<9 can I have to my God, whom I never 
faw? An AngoU tells Cornelius^ that bis Al-ves 
were come up ts a memoriall before the Lord. God 
doth not only take neticc of our charityas, but <\cfc 10.4. 
inrolesthem ; A cup of cold water given in his 
name doth not lofc a reward, a reward? no, not 
.[ _ Rr a J 



Matth* i5- 3?- 

The good Taflor. 

a crcwnc j wee have his ownc word for it, / mm> 

'Wgry^findjeCMrtt mcc mUit ; j was tlvrfry^ and yet 

vimtt drinker what is the end ofihcfe? Thar 

1 &ghwLjntJjifh*llgot into life ettrtulL Math, 25. 


Qod grant, that wee may bee all of us Pafitrs 
decor 'dwf 10 its ffcgr$\ that wee raayfb feed our 
floes s with the fpirituall and the temporall bread, 
here, that tky with us may bee hereafter fed 
with the Eternal Bread ^lir cclefiM U*n**xfhk 
i Food*} ' Arigclh^ in the Kingdomc of Heaven 5 To 
which the Lord bring us for his Chrifts fake 
Amen> Amtn+ 

ehrli w Excel/! j Dct* 



SB«^ #> <3&> «P ^ ^ ^^N^# 



Vcrlcgi has Condones in qmbiis nihil reperio 
/ana fidei, aut bonis monbus contrarium ; ideoq^ 
dtgnas judico qu* Typi* tnandentur. 

Thomas Wykes R. P. Epifc. 

Lond.Cap dome/I^ 

16 57' 

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